Skip to main content

Full text of "Vedic View of Sri Jagannath"

See other formats

Series of Centre of Excwllance in Traditional Sastras:10 

Vedic View 


Arun Kumar Upadhyay 

Published by 
Rashtriya Sanskrita Vidyapeetha, 
Tirupati-5 17507, AP. 

Vedic view of $tl Jagannatha 
Author: Arun Kumar Upadhyay, IPS 

First Impression : 2006 

Copies : 1000 

(C) Rashtriya Sanskrit Vidyapeetha Tirupati, (A.P) 
Published by 

Prof.Harekrishna Satapathy 

Vice Chancellor 

Presented by 

(Deemed University) 
Tirupati-5 17507 (A.P.) 

Series Editor: Prof Sannidhanam Sudarshana Sarma 
Pubhcation Project 

Centre of Excellence in Traditional Sastras 

Price 256=00 


Chief Patron of Oris s a Chair 

Former Chief Minister, Orissa 



Vice Chancellor 


Co-ordinator I/c 
Dr. Radhagovinda Tripathy 

Additional Co-ordinator 
Dr. Gyanaranjan Panda 

Dr. Dillip Kumat Mishra 
Sri Ajay Kumar Nanda 


kriiliiin SaUpMih> 

Tci^Bh • Si T 507 (A-F*) 


The origin of Jagannath consciousness, described in different 
palaeo-literatures and interpreted by various commentators over 
the years, is no doubt, shrouded in mystries. This unique culture, 
being composite by nature, is a synthesis of almost all types of reli- 
gious schools and philosophical thoughts propounded by several re- 
ligious leaders and philosophical streams which arrested the atten- 
tion of the devotees and learners at various times and chmes. Sev- 
eral saints, being attracted by the extraordinary features of Jagannath 
concept, have come to Puri, the sacred abode of Lord Jagannath, 
known as Purusottama Ksetra in various scriptures, and have been 
lost with the wonderful manifestations and projections of this unique 
culture. As evident from various literary documents, the worship of 
Lord Jagannath, the Daruvigraha (Wooden idol) has been in exist- 
ence since time immemorial. In fact a clear reference to the worship 
of Daruvigraha is available with the Rgveda in the following man- 
tra- aTrftAl^lt, L(»jc|^ -^rfgft: tt^ I 

cKR^ 1#jft ^5 H<W<^ 1 1 (^R ?°/? t V\/3) 
In spite of the fact that Acharya Sayana, the noted commentator 
on the Vedas, has categorically interpreted the said mantra in favour 
of Jagannath or , some scholars have made 

some desparate attempts to discard this interpretation under the 
pretext that the concerned mantra belongs to s^f^Vd^ only. In 
view of the antiquity of the tradition of Jagannath worship in Orissa, 
mention of Jagannath- daru vigraha as referred to above, in the vedas 
can not be ruled out. Besides, the influence of Vedic rituals on day 
to day worship of Jagannath at Puri also corroborates the Vedic 
origin of Jagannath consciousness. So many other suktas like ^*>q 
tLrt>, s srt ^JrrT etc. are used in the daily rituals of Jagannath even 

today. However, the subject matter of Vedic narration of Lord 
Jagannatha needs further discussion and deliberations in view of 
absence of any direct reference to Jagannath concept or Purusottam 
Ksetra in the vedas as opined by certain critics in recent times. In 
this background, the attempt of ShriAtun Kumar Upadhyay, to docu- 
ment the present dissertation entitled " Vedic View of Shri 
Jagannatha" is a timely and laudable intervention, which is bound 
to open new portals in the field of research on the concerned area. 

Shri Upadhyaya, a senior member of Indian Police Service, is 
already known to the assembly of scholars for his outstanding con- 
tribution of translating the famous work of Sri Samanta Chandrasekhar 
i.e. " Siddhanta Darpana" in to English, published by NAG Pub- 
lishers in volumes. 

He has also authored so many other books on various aspects of 
Sanskrit literature, which stand testimony to his deep insight in the 
subject and erudite scholarship. The present book " Vedic View 
of Sri Jagannatha " is no doubt another feather on his cap and the 
said document will definitely benefit the readers and researchers 
interested in further study on jagannath Culture. 

The Rashtriya Sanskrit Vidyapeetha, Tirupati, accredited with A+ 
grade by the NAAC and identified by the U.G.C as Centre of Excel- 
lence fortraditional sastras, is really blessed and fortunate to under- 
take the publication of this work with the editorial craftmanship and 
co-operation of Orissa Chair, which has been established by the 
Govt, of Orissa with the patronisation of Sri J.B. Patnaik, former 
Chief Minister, Orissa to promote and propagate the Jagannatha Cul- 
ture, as well as the hoary traditions of Orissa. On the occasion of 
the publication of the book, I congratulate Mr. Upadhyaya for his 
outstanding scholastic contributionsand wish him a grand success in 
his future literary and cultural endeavours. 

(Prof. Harekrishna Satapathy) 
Vice Chancellor, Rashtriya Sanskrit Vidyapeetha 
Deemed University, Tirupati, A.P. 

Introduction- 2 



1. Purpose of the book-There has been many works 
on the so called Jagannatha cult. All these concentrate 
on tribal culture claimed to be anti-vedic and previous 
to that. Jagannatha is lord of the world and thinking 
him as a cult is denigrating Him. This is one of the nama- 
aparadha to think God as inferior to the supreme and 
differentiating among many names of God. In Islam this 
is called Kufr translated as blasphemy in English. This 
book explains the various facets of Jagannatha concept 
as per Vedas which are clarified by its limbs and con- 
nected texts of Puranas etc. It is not contradictory to 
other religious texts. It has also been explained as to 
why He is located in Purl town of Orissa in India. It has 
been specifically told that Purusa is to be worshipped 
by Purusa- sukta only, which occurs in all the vedas. 
Jagannatha is called Purusa in vedas in a technical sense. 
Of the 4 legs of Purusa, He is the best among the 3 
which can be described in words. Being the best, He is 
Purusottama and Purl town is well known as the region 
of Purusottama. Vedas describe 3 fold indications of 
Brahma, but the names Jagannatha-Balarama-Subhadra 
are related to His incarnation as Krsna, who is consid- 
ered as God himself for all practical purposes. So these 
names do not occur in Vedas, though Subhadra is found 
in Yajur veda (23/18), but it has different meaning and 

2.Matters-The book starts with scientific explana- 
tion of different concepts of Vedas which have been 
destroyed durind past 200 years of British propaganda 
that Veda was 

ii. Vedic View of Sri Jagannatha 

song of illiterate cowherds. To explain the historic back- 
ground also, an outline of Puranic chronology has been 
given as the Oxford pattern is based on Archbishop 
Usherwood interpratation of Bible that world was cre- 
ated in 4004 BC and no evidence or logic of any date is 
ever given . Though geological theories have well proved 
that earth is about 4 bilion years old and world is 8-18 
bilion years old as per cosmology theories. Even school- 
boys know Usherwood theory to be false, but Indian 
Historians in blind obedience to Oxford masters can not 
change the dates arbitrarily fixed by Maxmuller and other 
masters whose sole declared aim was to destroy vedic 
culture. The description of size of various levels of cos- 
mos are still more accurate than the modern astronomi- 
cal estimates and are given at almost every place in 
vedas/puranas. An indiaction of these measures has been 
given to explain the theories. 

2>.Purusa levels-An outline of different levels of con- 
sciousness called atma has been given. In addition to 
the undifferentiated there are at least 18 types of atma 
mentioned in vedic literature. There is a lot of confusion 
by thinking all as one. An outline of the classifiaction 
with minimum examples and scientific/logical explana- 
tion has been given. 

4. Purusa-su&ta-This is the essence of Jagannatha, 
so it has been fully explained in scientific manner. Names 
of animals, castes etc. are only indicative of class as 
profuse examples in this verse itself and elsewhere are 
seen. The other important chapter in Atharva veda about 
skambha (base or foundation) of world has been left 
out as it is very big. It can be analysed from the techni- 

Introduction- 5 


the book. 

5. Worship methods -Land of Jagannatha is also of 
Sri, so Sri-sukta also has been given with brief transla- 
tion. Methods of worship compiled by the great sage 
Visvaksenacharya (famous as Tridandi Swaml) has been 
given in original sanskrita without translation. He was a 
sage of Buxar in Bihar and had performed yajnas all 
over the country. In each yajna, he wrote a book ex- 
plaining some vedic text. This has been quoted from 
his commentary on Purusa-sukta written in yajna at Balia 
dstrict(U.P.) in 1997. The worships are both as per agama 
(tantra) and nigama (veda). All these are done through 
tradition of Guru which is of Ramanujacharya. How- 
ever, except for brief reference of Tridandi swam! or 
Ramanuja, there is no difference from other schools. 
On worship or its procedure, there was no difference 
among various vedanta schools. Difference was only at 
highest technical level. Ramanuja mathas also use 
Laksmi-Nrsimha stotra written by Sankaracharya, so 
there should not be any apprehension in use of the pro- 
cedure by other sects. However, they may show respect 
to their line of gurus also while being grateful to Tridandi 
Svami for his learned compilation. 

The worship methods based on vedic mantras indi- 
cate the detailed connection of various parts of vedas 
with various associates of Jagannatha stated in puranas, 
local tradition and texts. The deeper meaning of weap- 
ons, incarnation, gods/goddesses indicated in vedic 
verses by Ramanuja is astonishing and is probably based 
on some ancient tradition and his own insight/research. 
The deeper meanings 

iv. Vedic View of §n Jagannatha 

of the verses in the stages of worship is subject of fur- 
ther meditation and research. 

6. Presentation-It is very difficult to write a book in 
English on vedic subject. In Hindi/ other Indian languages, 
meanings of vedic words are same for all contexts. Na- 
tional regions have only a slight bias for a particular 
concept of god in a region. 15-20 special words for that 
are common in that region-like Siva in Varanasi, Sakti 
in Mithila, Indra in Orissa, Asam, Thailand, Varaha in 
Andhra, Ganesa in Maharashtra, Karttikeya in 
Tamilnadu, Sarada in Karnatak, Visnu in north west 
etc. It is written in English because it is the medium of 
education and standard texts of science are only in this 
language. Even Sanskrit is being taught in English. Thus 
each word is translated with explanation of that 
interpratation. This is difficult as Sanskrit dictionaries 
have taken illiterate view of Vedas (song of illiterate 
cowherds). Sanskrit words have been written with dia- 
critical marks and sometimes italics has been used to 
differentiate from English words. 

7. Dedication -The inspiration for the book came from 
the tradition of sage Bharadvaja who started scientific 
study of Vedas for 300 years. My family maitained the 
study of sanskrita by at least one person in each gen- 
eration. Many of the concepts of vedas were given to 
me in childhood by my father late Sri Chandra Sekhara 
Upadhyaya while he was writing Vedic dictionary. He 
always quoted the blessing of a Tamil saint to him 14 
years before my birth that I will write astronomical ex- 
planation of Vedas. Vedas tell that Angira effect is com- 
pleted in 60 years. I completed 

Introduction- 7 


mathematical commentary exactly after that period. My 
writing activity started by command of my mother 
smt. Jagatarini Devi before her death in 1986. She had 
deep devotion to vedic tradition though she was unable 
to read it herself. In path to writing commentary on a 
complete branch of veda, description of Sri Jagannatha 
is a necessary requirement as He is the epitom of Vedas. 
I have a selfish interest to seek his blessing for being 
able to write vedic commentary through this worship by 

After my father, I have been guided solely by some 
books by Pandit Madhusudana Ojha of Mithila (Bihar) 
in court of king of Jaipur, Rajsthan who is only person 
after Vedavyasa himself to explore the scientific mean- 
ing of vedas (comments by Sri A.S Ramnathan in his 
explanation-of Gita and other books by Pt.Ojha) . His 
writings have been made easier by his disciples PL Motilal 
Shastri and Pt. Giridhara Sharma Chturvedi. Only due 
to their works, I could grasp the concept of 7 yojana, 7 
yugas and 9 time units, though it hs not been written in 
the form given by me. During my hard times while writ- 
ing the books, my wife Smt. Tripura Devi and 2 sons 
stood firmly in my support by denouncing all comforts 
due to which I could complete the job. My knowledge is 
solely based on devotion to sages such as Swami 
Nischalananda Sarasvati, Sankaracharya of Govardhana 
Pitha, Puri. Prof Harekrishna Shatapathi, Vice Chancel- 
lor, of Tirupati University had always admired and en- 
couraged me by his own devotion to vedas. 
Cuttack, Aran Kumar Upadhyay 

25.9.2006 (Mahalaya) 

vi. Vedic View of Sri Jagannatha 

Subject Index 

Subject Pages 

Introduction i-v 

1. Need for scientific view 1- 

1. Distortion of vedas 1 

2. Some obvious blunders 4 

3. Meaning of veda 9 
A.Sabda veda 12 
5. Man made 13 
6. Separate veda in each yuga 15 

7. Human veda or beyond 18 

8. Jagannatha known from veda 21 

2. Jagannatha as Purusa 23-65 
1 .Meaning of Purusa 23 

2. Jagannatha as Purusa 24 

3.4/aof 4 feet 28 

4. Purusa parts and time 31 

5. Examples of Purusa 34 

6. Examples from Gita 36 

7. Reverse tree 43 

8. Link of man with worlds 52 

9. Detailed 18 classes of atma 56 

10. Confusion due to many atma 64 

3. Incarnations of Jagannatha and Buddhas 66- 

1 .Incarnation 66 

2. Aditya 67 

3. Scientific concept of Aditya 69 

4. Three Aditya 70 

5. Varaha 71 

Subject index 

6. Other 4 forms 

7. Puranic chronology 

8. Yuga cycle 

9. Buddha and his birth 

10. Times and places of Buddhas 

1 1 . Visnu incarnations 

12. Time of avataras 

4. History and geography 

I .Location in Purl 

2. Traditional history 

3. Glory of Sn-ksetra 
A.Nava kalevara 
5.Ratha yatra 

6 .Maha-prasada 

5. Unity of all forms 

1. Key of Gayatri 

2. Meaning of Gayatri 

3. Word meaning 
A.Purana meaning 

5. £aiva forms 

6. Hanumana forms 

7 .Ganesa forms 
S.Karttikeya forms 

9. Goddess forms 

10. Triple Pranava 

I I .Common Triples 

12. Triples of 5 cosmic levels 
1 3. Shape of Jagannatha 
14. Path of devotion 






viii. Vedic View of Sri Jagannatha 

6.Purusa Sukta 
1 .Introduction 
2. Original text 

Verse 1 

Verse 2 

Verse 3 

Verse 4 

Verse 5 

Verse 6 

Verse 7 

Verse 8 

Verse 9 

Verse 10 

Verse 1 1 

Verse 12 

Verse 13 

Verse 14 

Verse 15 

Verse 16 

Uttara -Narayana -Anuvak 

17- Verse 1 

18- Verse 2 

19- Verse 3 

20- Verse 4 

21 - Verse 5 

22- Verse 6 
7. Other Suktas 

1. £rl- sukta 

2. Meaning 





Subject index ix 

3. Special words 262 

4.52names of Sri 263 

5. Worship with Purusa sukta 264 

6. Narayana puja pramana 264 

7. Mantra puspanjali 271 
S.Chakrabja mandala construction 272 

9. Dhyana, sankalpa 21 A 

10. Agama puja 276 
1 1 .Mudra of Tantra 283 

12. Method of reciting Purusa-sukta 284 

1 3 . Sukla yajurveda 285 

14. Vibhandka charu for son 287 

15 . Rsyasrhga method for son 288 
\6.Rgvidhana method for son 297 
17 .Purusa sukta mahatmya 302 
1 8 .Mudgalopanisad 304 
19. Chakrabja puja method 306-327 

Bibliography 328-332 

Index 333-342 

1 .Need for Scientific View- 1 1 

Vedic View of Sri Jagannatha 

Chapter- 1 

Need for Scientific View 

1 .Distortion of Vedas-TA\ the advent of British rule, 
veda meant knowledge. Prior to that vedic culture and 
knowledge was destroyed by foreign attacks by directly 
burning the books and institutes. British government 
continued the policy and added the removal of available 
literature to Europe and destruction by mis -information 
and false interpratations. This was symbolized by estab- 
lishment of Boden chair at Oxford University in 1831 
where Col. Boden donated his earnings from loot of 
India for the purpose of uprooting vedic culture from 
India for spread of Christianity. This has been stated by 
Prof. Monier Williams in his Sanskrit Dictionary, pref- 
ace page ix, 1899 which has been reprinted by Rashtriya 
Sanskrita Sansthana at subsidized rates for spread in 
Indian Universities - 

I must draw attention to the fact that I am only the 
second occupant of the Boden Chair, and that its founder, 
Colonel Boden, stated most explicitly in his will (dated 
August 15, 1811 AD) that the special object of his 
munificent bequest was to promote the translation of 
scriptures into Sanskrita, so as to enable his country- 
men to proceed in the conversion of the natives of India 
to the Christian religion. 

Prof. Wilson has explained purpose of his book- The 
Religious and Philosophical System of the Hindus- 

These lectures were given to help the candidates for a 
prize of 200 pounds given by John Muir, a well known 

2. Vedic View of Sri Jagannatha 

Hallesybury man and great Sanskrit scholar, for the best 
refutation of the Hindu Religious System. 

Rudolf Roth wrote in his thesis -Zur Literaur und 
Geschlchte Des Vedas-published in his edition of 
the Nirukta of Yaska and asserted that Vedic Mantras 
can be interpreted much better by German science of 
philology than with help of Nirukta. This view was as- 
serted by W.D.Whitney also. 

Max Muller chaired the edition of oriental texts and 
omitted all Indian sources from which materials were 
stolen or looted or the Indian Pandits whose help was 
taken to understand the meaning. As per Oxford criteria 
of research, this itself makes the work untenable. To 
further the aim of Boden Chair for uprooting Vedas, he 
devoted his life, but Indian devotees of Oxford call him 
Moksamuiara-Lo. savoir of Vedas. His own statements 
oppose the view- 

(1) History seems to teach that the whole human race 
required a gradual education before, in the fullness of 
time, it could be admitted to the truths of Christianity 
(History of Ancient Indian Literature). 

(2) Large number of Vedic Hymns are childish in the 
extreme; tedious, low, commonplace (Chips from a Ger- 
man Workshop, 2nd edition, 1966, page 27) 

(3) Nay, they (the vedas) contain, by the side of simple, 
natural, childish thoughts, many ideas which to us sound 
modern, or secondary and tertiary (India, what can it 
teach us). 

Life and Letters of Frederick Max Muller was 

published by Longman Geen & Co., 1902 in 2 vols. 
Some examples 

1 .Need for Scientific View- 1 3 
of his letters explain his purpose- 

(1) Letter to his wife in 1866 AD-This edition of mine 
and the translation of the Veda will hereafter tell to a 
great extent on the fate of India.... it is the root of their 
religion and to show what the root is, I feel sure, is the 
only way of uprooting all that has sprung from it during 
the last three thousand years. 

(2) Letter to his son- Would you say that any one book 
is superior to all others in the world ?... I say the new 
Testament. After that, I should place the Koran, which 
in its moral teachings, is hardly more than a later edition 
of the New Testament. Then would follow ... the Old 
Testament, the Southern Buddhist Tripitaka, ... The Veda 
and the Avesta. 

(3) His letter to Duke of Argyl, Minister of India, on 16- 
12-1868 in context of grant for Vedic publication- 
The ancient religion of India is doomed and if Christian- 
ity does not step in, whose fault will it be ? 

(4) Letter to Sri Bairamji Malabari on 29-1-1882- 

I wanted to tell ... what the true historical values of 
this ancient religion is, as looked upon, not from an 
exclusively European or Christian, but from a historic 
point of view. But discover it in steam engines and elec- 
tricity and European philosophy and morality, and you 
deprive it of its true character 

Same views were given against Gita commentary of 
Humbolt by Weber, Loriser and Hopkins. It is not nec- 
essary to quote all. An aggressor has to uproot the cul- 
ture and knowledge of defeated nation to further his 
rule and 

4 Vedic View of $n Jagannatha 

contnue loot of the country. They have kept their fol- 
lowers in various institutes and handed over power to 
them to continue destruction of Indian knowledge. They 
are more fanatic than their masters in protest of India 
and are without any knowledge except blind copy of 
Oxford tradition. 

(2) Some obvious blunders There are many obvi 
ous blunders in Indian history and philosophy model 
frame created by Oxford which will be clear to any nor- 
mal 8 year old boy who is not blinded by slavery- 

(1) Both are still following the theory of Bishop 
Usherwood that creation was in 4004 BC as per his 
interpratation of Bible. A plain reading of opening lines 
of Bible itself makes this absurd. It tells that creation is 
in 7th day now as we call 7th Manvantara in our start of 
worship with sankalpa (declaration). Sun was created 
in 4th day, earth-moon on 5th day etc. When earth was 
not existing, day can not mean axial rotation of earth. 
When solar system was also not formed, it can only 
mean axial rotation of galaxy which is called manvantara 
of 306.8 million years. 

(2) Present system of festivals in India is as per rules of 
Vikrama samvat which was started by Paramara king 
Vikramaditya of Ujjaina (82 BC-19 AD). His astrolo- 
gers went to Jerusalem to predict that Jesus was a 
prophet. His rule was upto Arab and then Roman em- 
pire started from Syria-there was no other state in be- 
tween. Certificate of his astrologers was valued because 
he was powerful and benevolent. He started his era in 
25 th year of his rule in 57 BC vernal equinox day with 
Chaitra bright half 1st day at Pashupatinatha at 

l.Need for Scientific View- 2 5 
his rule, Julius Caesar tried to start his calender from 
winter solstice (then on 25th, now on 22 December), 
but people started it only after 7 days with start of Pausa 
month dark half of Vikrama era in 46 BC. Without check- 
ing, historians have written that people followed the gen- 
eral rule of starting with new moon. Only Vikrama era 
starts with dark half, not with new moon. Thus, even 
within the most powerful Roman king Julius Caesar, 
people obeyed rule of Vikramaditya. King Bhoja in his 
11th generation was requested help by Prophet 
Mohammed for re-establishing rule of Dharma lost in 
Arab after demise of Vikramaditya. Some of men in army 
of Bhoja who helped Mohammed in his wars were called 
Mohyali- their place is called Mohali'm Chandigarh (place 
of cricket stadium). 

(3) After demise of Vikramaditya in 19 AD, his empire 
disintegrated into 18 parts, and Sanskrita lost its posi- 
tion of link and official language (Sarasvatf- 
Kanthabharana-Alankara). India was invaded from all 
sides, then his grand son Shalivahana stepped in and 
chased out invaders west of Sindhu river (Bhavisya 
Purana). To commemorate the event, he started his 
Shaka in 78 AD. All astronomy texts of India use it as 
reference for calculation which uses day-count from 
starting point. So this is called Shaka ( = cumulative 
count). These two main foundation of recent Indian his- 
tory have been destroyed by omitting all references to 
their names, though Vikramaditya has largest references 
next only to Rama and Krsna. 

(4) Even a foreign writer Megasthenese has written that 
attack of Alexander in 326 BC was the second attack by 

6 Vedic View of Sri Jagannatha 

Ionians ( Yavana). The first was in 6,777 BC April month 

by Dionysus or Father Baccus. Astanga-Hrdaya of 

Vagbhata mentions that brew of yava (barley) became 
popular in north-west India during his brief occupation. 
This may be origin of Yavana name of the race. Due to 
liquor of Baccus, it is called whisky. King Bahu had 
been Killed in Yavana attack. His son took back the 
empire and ruled the seas, so he was named Sagara. He 
chased Ionians from west Arab to Greece, which is con- 
firmed by Herodotus that Ionians came later on giving 
name of Yunan (Ionia). But medicine system of Arab is 
still called Yunani. Megasthenese tells of 153 genera- 
tions of Indian kings from Bahu to Chandragupta-l of 

Gupta period in 326 BC. His father name Ghatotkacha 
is correctly translated as barber and name of the last 
Andhra king killed by Chandragupta is also correctly 
given. But he is equated with Chandragupta of Maurya 
era in 1534 BC and Indian civilisation is started from 
Rigveda fixed in 1500 BC. Megasthenese has mentioned 
Kutub-minar (pillar of Hercules= Visnu-dhvaja) which is 
corroborated by Ibn-Batuta. To destroy the real story of 
Kutub-minar Mr. Man Habib of Indian Historical Re- 
search society fist took Rs. 10 lakh grant to publish 
translation done by Prof. Gupta in his name, but burnt 
the entire manuscript when somebody else pointed out 
his description of the pillar (AG audit in 2000). Kutub- 
Minar is model of Sumeru mentioned in many texts of 

(5) Inscription of Ashoka at Dhauli near Bhubaneswar 
(or any of the 24 inscriptions) do not mention his adopting 
religion of Buddha. Only king Ashoka of Gonanda dy- 

l.Need for Scientific View- 2 7 
had become Bauddha as per Rajatarangini, but quoting 
that book, epigraphist Hulz of Madras in 1 909 declared 
that Maurya Ashoka had become Bauddha. Similarly, 
first important king of Orissa Kharavel has been falsely 
declared Jaina. His 4 line inscription is distorted in 4 
ways-(i) 5th year of his rule was 803 = tri-vasu-sata years 
after king Nanda. Vasu (=8) was not understood by any 
historian in past 150 years and it was changed to varsa, 
making two false versions of 103 or 300 years, (ii) In 
11th year, he performed Rajasuya-yajna and took titles 
meaning Indra who is abused by Jaina texts. But he is 
termed as Jaina. For much smaller Asvamedha-yajna, 
Pusyamitra Sunga has been charged with revival of Brah- 
manism. Brahmana caste was never under attack from 
ksatriya Mauryas, and Pusyamitra was Prime-minister 
of last Maurya king, (iii) Kharavel has called himself 
Chedi in south west Orissa, but he has been termed 
from north east side (See page 175 of History of Orissa 
by K.C.Panigrahi giving wrong details) 
Both the great kings merely respected saints of all type 
which is opposite to Semitic concept of wiping out all 
other sects. 

(6) It is not necessary to make Ashoka Bauddha or 
Kharavel jaina for their praise. Even a person of Vedic 
path can be a good man which can not be tolerated by 
Oxford fanatics whose only aim is to denigrate and de- 
stroy Vedas. Similarly, Sankara is praised as opposer of 
idol worship. His advaita (non-dual) philosophy does 
not mean that god is formless. Even Bible first chapter 
para 27 tells that God created man after his own image. 
So God is worshipped 

8 Vedic View of Sri Jagannatha 

through man like images. Koran also starts with sen- 
tence- Ya ilah, il-illah-\\ means that Allah is everything, 
there is nothing which is not Allah. Then forms can not 
be termed as non-god. Similarly, all the worship in India 
is by verses of $ankaracharya-e.g.-$iva-panchaksara, 
Devi-aparadha -ksamapana, Visvanathastka, 
Jagannathastaka and prayers for rivers Ganga, Yamuna, 
Narmada also. In particular his famous line about 
Jagannatha is- Jagannatha svami nay ana patha garni 
bhavatu me-i.e. Let lord Jagannatha be visible to me. 
Formless object is not seen. 

(7) There are lot of deliberate falsehoods spread about 
Jagannatha. His names Purusa or Purusottama, Krsna, 
Vasudeva, Vrsakapi etc. are considered all different. 
Even Krsna is termed different in Bhagavata (without 
Radha), Brahma vaivarta (with Radha), of Jagannatha 
Dasa, of Jayadeva etc. 

(8) Main purpose of Indian Historical Research Institute 
at Delhi was not to promote free research, but to block 
any truth about India coming out. Pandit Sundarlal had 
written two books on Indian history and philosophy- 
Indian History of India and Similarity of Gita and Koran. 
Both were banned by Govt and a case was started against 
him in 1920 by so called research Institute. The whole 
set up of Oxford pattern of research scholars could not 
prove a single error of pandit Sundarlal. But case con- 
tinued till 1982 when it had to be closed without dcision 
due to death of Sundarlal. Same opposition to knowl- 
edge is continued by illiterate historians like Bipan 
Chandra, Romila Thapar etc. who make up their lack of 
knowledge through devotion to 

l.Need for Scientific View- 3 9 
Marx and Oxford. 

(3) Meaning of Veda Veda is the real world or its 
following aspects-(l) Infinite information content 
(vijnana) which led to creation (2) Process of creation 
(yajna), (3) Perception process and its stages, (4) Struc- 
ture of world ( veda-purusa) -structure is called pura, its 
dweller is purusa, (5) Different zones called agni, vayu, 
ravi of space, (6) Chain of creation and dissolution (7) 
Elements or their qualities etc. 
Examples are- 

(1) 'Q^tTrf^'WTf JTfTWl ^KT^PTHf f^^RlRy: I 

This veda (alternate reading- deva) is called Visvakarma 
(creator of world), Mahatma (universal soul), and is al- 
ways present within hearts of all beings. 

{$) wn^%<rr jiW<^i ^ti (toi 1 ^.) 

This Veda is Svayambhu (self-created) and himself 

Narayana (Creator Nara=man, who makes the universal 

spread of matter called nara= water and resides in it), 

which has been sung by Rsis. 

(3)%<rr HKM u l: W^Wpf s*J*p: I ("f^nj^FffcT) 

We have heard from chain of sages that Veda is himself 

Narayana and Svayambhu. 

Initial Creator is combination of three letters- 
A+U+M= Om. Triple Brahma (triple division of Vedas) is 
established in it. Only the knower of this secret Veda 
can be called knower of Vedas. 

1 Vedic View of Sn Jagannatha 

d^-lVNwddl^fd fcgPT ^ra^RIW^^i ~<K ^ 

The scholars get this earth by first syllable (A) in form 
of Rgveda, Intermediate space by second syllable (U) as 
Yajurveda, and Brahma-loka (highest place) by third 
syllable as Samaveda. Learned get That Supreme Brahma 
by meditation on Om only, which is calm, eternally 
young, without fear and highest. 
(S) -Mid/" 4^ Wto^^K^W: I 

4 classes of men, 3 lokas (spaces), and 4 stages of hu- 
man life, past, present and future creation-all arise from 

5T^R) "5Rjfcf ^u|eh4"d: K-HH^fd U/^) 
All five elements are created from Vedas only as per 
function and quality- sabda (sound), sparsa (touch), rupa 
(form), rasa (taste), gandha (smell). 
(<:) 3HlRPl£R 3Kdx4 PkcwH^ I 

Sabda (sound or Vedas) is Niranjana (non- attached), 
eternal. The whole world is running with the artha (mean- 
ing, or form) of this sabda only. 

This Supreme Brahma is whole world-y4gz7/ (=fire, first 
created, leader, or earth) is his forehead, sun-moon are 
his eyes, directions are ears and voice is Vedas. 

1 .Need for Scientific View- 2 1 1 

(?o) 3#T^^R^J^i¥^r ^IH IdH-HL I 
fStf Wfer%^: M^fOT^ 1 1 (3^rfcT ?/^) 
For progress of yajna (creation), the etenal Brahma (root 
veda) in form of Ataharva (=un-shaking or un-chang- 
ing) extracted symptoms of 3 vedas-i£&, Yajur, Sama- 
from Agni (fire, earth, first born or leader), Vayu (air, 
motion, intermediary), and Ravi (field of sun or its light, 

(??) d^Hl^l^^ffcT^v^HlR ^rffft I 
tf^iRl ^rffft d^Hl^d^HK^IWd 1 1 

From that sarvahuta (everything consumed) yajna, Rk 
and Sama were created. From that Chandas (partitions, 
meter of poetry, Atharva-veda) were created. Yaju (cre- 
ation process, conscious being) was created from that. 
(?^) ^ z^STQ ^TWt ^cTFT f%:5fT%cT^d^^^ W^f. 

^|Ui|^oi||<oi|MiP| oi| |<gi| m ifH 3j^^dlR"f%:^ftdlR I 
(f^RM^F ^?f^. ^ /*/ ? o ) 

Oh! From the breath of that Great Being are Rgveda, 
Yajurveda, Samaveda, Atharva-ahgirasa, Itihasa (history), 
Purana (sequence and cause of creation), Vidya (tech- 
niques), Upanisads (principles), Slokas (praise or de- 
scription of beings), Sutra (aphorims), Vyakhyana (lec- 
ture), Anu-vyakhyana (supplementary explanations). All 
these are His breath only. 

From Vak (word) only Vedas are created, chhanda 
(meter) and mitra (friends) also are joined by words. All 
beings are joined through word. So word is all. 

1 2 Vedic View of Sri Jagannatha 

(^Rk^T^T \/W/6/\) 
All forms are from Rk, all motion from Fa/us (or Yajur), 
all field of influence is Sama, the complete is created by 
Brahma (Atharva). 

(4) §abda-veda-Veda in word form is replica of vec/a 
as world - 

(1) tw^FT^Rd^ ST^g^^^T | 

Two forms of Brahma are known-one is word, another 
is beyond that (world). Person thorough in word form 
reaches supreme Brahma. 

Devi (goddess) is in word form consisting of pure Rk, 
Yajur, sonorous chanting of Sama from udgitha (start) 
to nidhana. Devi is three-veda, all-powerful, influencing 
Bhava (Siva), talk among whole world and destroyer of 

(3) t "f^t %fep^-.. T RT %, ^ I cT5T tJ^^l, 

Both streams of knowledge are worth knowing-Para (be- 
yond perception) and Apara (the other perceived). Here, 
Apara has become Rgveda, Yajurveda, Samaveda, 
Atharvaveda, Siksa (Instruction), Kalpa (practical), 
Vyakarana (grammer), Nirukta (derivation of words and 
meanings), Chhanda (measure of words and world), 

l.Need for Scientific View- 5 13 
(astronomy). From Para, we reach Aksara (eternal). 

0) 3hiRRsrt Pmi 4i^ei^r^j=rr I 

Vak is eternal, original source, and self created. From 
beginning, everything has been created from Veda only. 
(5) Man-made- Vedas were created by Brahma or by 
Rsis in word form with grace of God. Rsi is link be- 
tween three worlds -Cosmic (adhidaivika), physical 
(adhibhautika) and internal (adhyatmika) and between 
common people and world of three (or 5 forms). 
(1) <HKf^.<|: WT'^f^^nT W^J^ I 

^ffcq^f WT: W^T% cT^pf ^cRT^T siwf^r I 

sn ^TT STR^RT ^T^T: ^ TO ^ Id-H-^d IK I 

(^ft ?/<^A,K) 
(When Pan/' tribe of Asuras stole the cows of Brhaspati), 
Angira rsis performed Vaya (veaving of elements) yajna 
for Indra for the first time. Angiras were joined with 
radiant fire and through best yajna act named Sampa, 
they took back all the wealth of Panis including Gau 
(cow, moving energy which produces), Asva ( horses, 
driving force like sea winds). 

Atharva, the eldest son of Brahma (human) first made 
the road map of yajna. With strength of this yajna only, 
Indra was able to vanquish Panis. Atharva came in front 
of cows. Usana, son of Kavi assisted Indra in destruc- 
tion of Asuras. We satisfy that immortal Indra with of- 

1 4 Vedic View of Sri Jagannatha 

3t?t^ tt 'R^cT w^nszr^f erf ^MiFf^ ^R£ii*t i 

Brahma was the first among Devas (human race) who 
was creator of world order and its protector, he taught 
the Brahma -vidya, foundation of all knowledge to his 
eldest son Atharva. The vidya (science) given by Brahma 
to Atharva was passed on to Angira. Angira gave it to 
Satyavaha in family of Bhardvaja who gave it to his dis- 
ciple Angira. Since the knowledge has come from Para 
(top) to Avara (down), it is called Paravara. 
( ^ ) 3RTR f f dHW-HH'l^ f^T arWTR^ I cT^ 

wfls^i^Tif^pm^i (tfxKta ^KUiicb. VV?) 

Sages named Ajaprsni were doing /a/>a (severe auster- 
ity) to get Vedas. Self born Brahma became inclined 
towards them (to give vedas). They became Rsi as re- 
ceiver of Vedas. They could realise Brahma and yajna 
(as his form). 

0) ^PTt IT^ER:, ^kf.dcb^fu| ^wff snjj: I (f^W. ? /^o ) 
i?,s/5 were seers of Vedas. The persons who could realise 
essense of Vedas and world were called Rsi. 

(\) ctst^r: yfd^fM, ^^^^nr 3rrg:(^TcrT?T¥T. V V?/ 

?v)-That knowledge of Vedas was obtained by i?57 
(sages) who had become Rsi then. 
(^) 3rrgtq^T: I (^TR^T ?/?/^) 

Sabda (word, Vec/a) is teaching of enlightened persons. 
0) ™ ^ft^ff ^r^pj^reft ^n%^ft ^rfcr^ft I 

TTT^-Ep^ ±M<£dl ^R«: W% (l) $ff 4MJ^W^|| 

(«K^i^TdiRHl ^mR^, crf%ffq- m.^/l/lM^ *f.*A A) 

We salute the sages (Rsi) who created mantra, knew 

l.Need for Scientific View- 6 15 
tras, and lord of mantras> I will not like to remember the 
teachings of Divine words given by sages who created 
and knew mantras. 

{6) ^<f>dl -Hh1(N"J| 3j^^H ^IW^WI WW I 

(3Ri<to ~¥^m.^/6/6/U) 
I worship the divine word of Vedas by offering Havi 
which may place my soul in pious lokas. That word of 
Vedas was discovered by sages through labour and 

(^) ^ ^f>di ^frt: "^WTtssf^RT "f^R: I 

FTfT ^ f^grf (^.^ / ? ?*/ ^ ) 

O Kasyapa\ worship the soma which is enhanced by 

mantras created by sages. That soma nurtures plants. 

We respectfully salute that king variety of soma which 

may flow for Indra. 

(6) Separate veda in each yuga Vedas were ere 
ated in each era by Rsis- 

(?) ^ fe^T ^^^S^ ^ft ^H^I^^.^/^/H) 
At the end of each era, veda was lost and at start of next 
era sages recreate different vedas 
(^) ^TT^S-dfidlH^R^fd^m"R^^T: I 


At the end of yuga vedas with Itihasa are lost. Then 
Maharsi (great sages) discover them through austerity 
which was earlier known to Svayamhuva (self 
born). There is separate &ruti (Veda) in period of each 

1 6 Vedic View of Sri Jagannatha 

was in earlier Manu period, is re-obtained and Rk-yaju- 

sama are created as before. 

(S) STET^ftfcT B $M I fa WKPJsf \d*l 1^1 

swp: H^HH I "f^f^Tcf f^rr: 113 II 

R°^m<Wdl "^^"^^IWcHI^I IV I l(W^K?T,^W7f, 3JWT??) 
{Bhisma to Yudhisthira)-0 Pandaval There are 88,000 
sages whose energy was directed upwards (Urdhvareta), 
and 50,000 householder sages. They all assembled in 
earlier Brahmakalpa to remove their doubt about cre- 
ation of world. They did austerity for 100 divya-yeavs 
(solar years for human life, or 360 years in astronomy) 
in deep meditation by remaining silent, foregoing food 
and remaining only on air. As a result of severe auster- 
ity, they heard the voice of Brahma. That divine Sarasvati 
from sky appeared before them. 

Vedas in word form are 4 parts called Rk, Yajuh, Sama, 
Atharva, with 21, 101, 1000 (13 as per sama-tarpana), 
9 (or 50) branches, their explanation Brahmana 
{Brahmana, Aranyaka =application, upanisad =settled 
principle), Itihasa, Purana, 6 limbs-^ifcsa (instruction), 
Kalpa (practical work), Vyakarana (grammer), Nirukta 
(formation and change of words due to 4 practices), 
Chhanda (measure of word and world), Jyotisa (as- 
tronomy of 3 parts-Cosmology, its effect on human and 
physical world). In addition, 6 darsana 

1 .Need for Scientific View- 6 17 
(overall view, philosophy), Rahasya (Secret essence), 
Vidya (separate techniques), Sloka (descriptive praise 
of individual), Sutra (ephorism), Vyakhyana (lecture), 
Anu-vyakhyana (supplementary removal of doubt) are 
also vedas as they are necessary to make out the mean- 
ing (quote 12 at page 12, 3 at page 13). Gopatha 
Brahmana (parti, 2/9) also gives same description- 

RRdi:, flWTT:, *R$WI:, fl^FTT:, FT#*R5FT:, 

^Tf^TRHT:, yi^l^Hi:, WRTfTfW: I 

Thus all the Vedas were created with Kalpa, Rahasya, 
Brahmana, Upanisat, Itihasa, Anvakhyana (supplemen- 
tary tells), Purana, Svara (pronunciation), Nirukta, 
Anusasana (different disciplines), Anumarjana (supple- 
mentary explanation), and Vakovakya (Internal and ex- 
ternal links of sentences). 

Here there is difference between Itihasa and Purana. 
Itihasa (history) is chronology of human civilisation. 
Purana is scientific creation of world. Roughly it is same 
in each cycle, but redrafted in each era so it is called 
purana (pura+navati=old becomes new). The chain is 
maintained by tradition of Suta (thread) -who are preach- 
ers of Purana. 

All the explanatory matter is jointly called Brahmana- 
and both aspects are called Veda- 
^dl^"l41?<WH£fa^l(3jN*d^ sffa^T ?*AA?) 
^¥T^Ff %<?^TT^r%l (^STR^T ^ A A) 
SfF-TFT: I^FT 4 l£J u l iR ^\ C^tf^F ^ ? A) 

I.e. Mantra (their collection), and Brahmana (explana 
tion)-both are jointly called Veda. 

1 8 Vedic View of £n Jagannatha 

(7) Human veda or beyond There is another dis- 
pute whether Vedas are human or super-human. Both 
views have been given in Vedas-they are complemen- 
tary, not contradictory. In a sense, both are correct 
without offending the view of devotees who call it words 
of God, The same is stated about Koran, Torah and 
Bible also. However, formless, abstract, universal God 
cannot tell the words in same manner as they are told 
by man. If we take human mode of talk, then it is not 
told by God. It is told by God in a different sense. What 
is God and what could be his mode of talk ? This can 
be correctly specified only by a person who has listened 
to God. In one way, inner voice is called voice of God, 
because he is innermost and also beyond everything- 

When we join outside world, God means three systems- 
Cosmic structure, physical world, and inner world. The 
unity of three can be called world of God. 

When a man speaks, he expels breath, and after a 
pause takes in breath. Similarly, Vedas have been called 
breath of God (point 12 at page 12). God is the whole 
world, so his breath is the cyclic processes of universe 
at various levels. The universe as a whole is Brahma, 
identifiable motion is karma (work), cyclic motion is 
yajna which produces desired objects. These are indi- 
cated in Gita, satrt of chapter 8. Our perception of 
Brahma engaged in cyclic production is called Aksara- 

l.Need for Scientific View- 7 19 

dfHI^^Id ¥^"f^T^" wfdlbd^l?H |(%TT, STS^TR 3) 

While creating progeny, Creator created Yajna also 
and stated that it was the means of producing desired 

Sequence of creation is- Aksara, Brahma, karma, 
yajna, parjanya (cloud or prototype under formation), 
anna (grain, objects), beings-and Brahma is in all, so 
Brahma is in yajna always. 

Vedas are called almost human as in Mlmansa-sutras- 
*iRcbbf cjWTW: l(?/?/^9) 

3TTMT: y^l^Hld |(3°) 
^R"^ ^fcRTRTWTmj(^) 

I.e. Vedas are almost human (27). This is due to seeing 
temporal also (28). There has to be word before speech 
(29). Teaching is by human tradition(30). Temporary 
descriptions are generalized (31). Actions of inanimate 
are linked by similarity of work of animates (32). 

Human expressions have these defects-(l) They have 
personal bias, (2) Each man has ignorance, (3) Speech 
is affected by language, usage of a place or time, (4) 
There is gap between thought and expressed word, it 
can be only an approximate representation, (5) The 
meaning intended by speaker will not be the meaning 
understood by listener (communication gap), (6) Same 
thing can be expressed 

20 Vedic View of Sri Jagannatha 

differently as per context, technical words defined for 
each science, and level of knowledge of an era, speaker 
or listener, etc. 

To make them impersonal, the following methods have 
been used-(l) The sage giving that knowledge (mantra) 
has to be impartial observer (seer). (2) To become seer, 
he has to rise above personal bias, anger, favour etc. 
and be in samadhi (equanamity-final stage of medita- 
tion). (3) There should be reception with same view, 
i.e. faith. (4) Different expresions should be united with 
definitions (nirukta), explanations (Brahmana), measures 
(jyotisa, chhanda etc.), demonstrated by action instruc- 
tion (Siksa, kalpa etc.), and unity of several words used 
for Brahma and its forms (Brahma-sutra). (5) Average 
of views of several thinkers in different time and place. 
With these methods only, veda created through human 
mantras can be eternal and universal. Last such exer- 
cise was done by Guru Arjunadeva ji who compiled say- 
ings of many sages of his era and recent past and united 
them in Guru-Grantha-Saheb, which is Guru after the 
tenth Guru. Its recitation is also called Sabda, which 
means Veda. 

Purusa is also the consciousness of the whole world. 
Consciousness is seen as ability to create order or ar- 
rangement [chiti). The cause of chiti is chetana (Con- 
sciousness). Chetana is at each point and is purusa (re- 
siding in pura or structure) and the Chiti or design is Sri 
(influence, spread in a region). 

Rfd^l4T<£rM^d^M"f^n' WR[ I H^d^ (^) H^d^O^) 
H^d^ "STift ^T:(<^o) |(^|[yysfrat, \) 

l.Need for Scientific View- 8 21 
I.e. we worship the goddess who exists in the whole 
world as chiti. 

In regeneration process, male is intrumental like a point 
only, its work is done in womb of female. So, point 
chetana is purusa (male) and its creation in a field is 
female (srl). In a single form, we do not get complete 
representation, so Purusa and Sri-siikta both combined 
explain the world. Thus, Veda is approximately Purusa. 
This is best possible representation of world but still it 
can not be taken as real world. 
(8) Jagnnatha known from Veda -Lord Krsna him 
self declares in Gita that He is the ultimate knowable 
essence in the Vedas, creator of Vedanta (conclusion 
of vedas), only real knower of Vedas - 

Brahma-sutra also tells that Brahma is creator of every- 
thing and is known through vedas only- 

srwr ^pferrai I (?/?/?) 

Let us start with quest of Brahma. 

Brahma is (defined to be) the ultimate source birth etc, 
(includes growth, maintenance, dissolution) of this world. 

The Brahma (as ultimate source) is known from scrip- 
tures ( Vedas) only. 

That knowledge of scriptures is from constructive mean- 
ing only (not by finding contradictions). 
Thus, Jagannatha is known from harmonious construc- 

22 Vedic View of Sn Jagannatha 

of all limbs of Vedas and other words of God received 
in continuation like-Torah, Bible, Quoran. 
Thus, view of Jagannatha will be explained from Vedas 
exemplified by Purana, Brahmana, other ancillary and 
similar texts. This method is also prescribed elsewhere - 

I.e. Vedas should be explained with help of Itihasa and 
Puranas. From little knowers (ignorant of ancillary texts), 
Veda itself is afraid that they will destroy it. 

Chapter- 2 

Jagnnatha as Purusa 

1. Meaning of Purusa Purusa is defined in several 
ways indicated by Padma-purana.This verse is quoted 
by Tridandi Swami'm his commentary on Purusa -sukta, 
but not found in the version published under subsidy of 
Rastnya Sanskrta Sansthana, Delhi. 

^■#"5 SKfefw^ 31 M HI^Wl ift: I 3lchKW qcbkls^o^H y^ld \ \ 
#: II 

T^TT^TRrfif%fcr^W%: ITf^Tr<M^MI^R^:^r^r% || 
Mil ^kHS^S? k<&\ <^Rb *Hl£d^l I 

Pu means this human body, Han sleeps in this so he is 
Purusa. In Pu (ru) + sayana, s becomes s, so the word 
has become purusa. Or, Hari exists in this body called 
pura (means town or any structure), so he is purusa. 
Or, Hari resides in this pura, so he is Purusa. Or, he 
was in beginning (purva) of all, so he is Purusa. Or, 

Visnu is known as purusa because he donates every- 
thing. Visnu is known as Purusa due to these also-Purna 
(complete), Purana (pura+navati=old becomes new), or 
he is praised by puranas. Or, it is just an usage for 


Pandita Madhusudana Ojha in his Brahma -siddhanta 
(Banarasa Hindu University, 1963, with hindi transla- 
tion by Rajsthan Patrika Prakashana, Jaipur) has de- 
rived this word in 7 ways (verses 11/ 172-174)- 

24 Vedic View of Sri Jagannatha 

Vedic derivations of the word Purusa-(l) 
Purudha+syati=lt is the fist and active in various ways of 
creation. Verb So means to engage in a profession, by 
suffixes vi and a Fit becomes syati. It is called purusa 
or purusa also. (2) Purudha+syati =purusa also means 
that he himself becomes many formed. (3) 
Pura+rusyati=Purusa. Rus=to kill or destroy, show an- 
ger. Delimitation of infinite rasa is to kill it. Creation 
occurs by that process. (4) Purs u+rusyate= it encloses 
in puras, so it is pur + rus a = purusa. (5) pura+ausat=\\ 
burns the covers of maya within itself. (6) 
Pure+vasati=purusa (va becomes u), i.e. it resides in 
pura. This is the most common derivation. (7) Pura 
means both visible world, and the rasa (uniform mate- 
rial of world) which is pura or place of Brahma. The 
space of consciousness is called dahara. This can be a 
point space or any large space under consideration. 
2. Jagannatha as purusa- Jagannatha has clearly been 
called Purusa at several places, Some examples are- 

(Earth and Devas went to lord Visnu for freeing it from 
suppression of Asuras). On reaching there, they wor- 
shipped Jagannatha, who is Vasudeva and Vrsakapi 
also, by Purusa-sukta. 

2. Jagnnatha as Purusa -2 25 

Or, Purusa should be daily worshipped with Purusa- 

y^chHfd: FIWJW: TTRT%"^:: I 

That Vasudeva only is called visible Purusa. Lord of all 
lokas -Hari is called visible Purusa. Except that Being 
with eyes like Pundanka bird, who else is fit to be known 
as Purusa ? 

We are sure that you (Lord Krsna in human incarna- 
tion) have appeared as essence of that Purusa only. 

That Purusa is controller, doer and grandfather of all 
lokas (worlds). To re-establish dharma, he created him- 
self among Andhaka and Vrsni families. Purusa is Cre- 
ator, Hamsa (=swan, flow of prana or energy), Narayana 
(living in source material of world created from that Nara, 
so termed as nara or uniform like water) and Lord. That 
Narayana is the Purusa who is in form of world most 
radiant. That Purusa plays as per his will by dividing 
himself in 4 parts (Paratpara, Avyaya, Aksara, Ksara) 

(W^RcT 3llRiH<f, iFfeTtST, \3\) 

We seek the shelter of that Vasudeva who is the first- 
born (purana) and who remains even after end of yugas 
when world is dissolved in root source. 
^dW^iTT^ ^ ^ldd*1^l(^WKd ^llRiH<f, sfW^T, 

26 Vedic View of Sri Jagannatha 

That Purusa is the Greatest, beyond the darkness envel- 
oping brightness of stars etc and who is extemely radi- 

He is /Ivpaya (indestructible), Purusa and 5!afcsf (seer of 
everything) . 

^IHIdH^' i jwr wr^ |(^TT ??/?<J) 

(Arjuna praying lord Krsna) -In my view you are the eter- 
nal Purusa. 

<wf^r: ^M: I (^ftcTT ??/^) 

(same)You are the First cfeva, Purusa and Purana( first 

suw Ro^ifc^cHH #^[i(Tftcrr ?o/?^) 

That Purusa is eternal, Radiant, First c/eva, Unborn and 
Lordjnsr 1 R^°4HdMTb: -HH IdH : |(^TWjfcT, 3TSZTFT \s) 
That Purusa only is Visnu (enclosing everything), Ap- 
parent and Abstract both, and Eternal. 

That Purusa is to be meditated in centre lotus of heart 
like glow of lamp. 3^ "RfsHT f^TT ^ I 

By this method Purusa is worshipped by offering bath 
and ends with offer of rice cooked in milk. 

HKN U I ^Nfd^lMl(3TWT'^m) 
Prajapati (creator) stated that Purusa only is Narayana. 

sTT-??/^/^/? )He is Purusa because- ( 1 ) He fills (purana) 
these lokas, visible worlds, (2) He purifies or moves in it 
(verb Pava means to purify, to move=air), (3) He 

2. Jagnnatha as Purusa 


resides in the Pura or the structures of world. 

That Brahma is Rta (spread existance), Satya (Pointed 
truth or existance), Para (beyond world), and Purusa. 

T^wr^t HKHuiiscbHiid KhknuiIhR^, ?) 

That Purusa only is Narayana who desired (to create). 
tWfa |(5^cTT5^cR^r. V<^) 
We know Him as Purusa. 

That Purusa is internal Being and is always within heart 
of living beings in size of thumb. 

Purusa is of thousand heads (sources). 
TTs^rcft |(pWi,V '?V '?) 
That Purusa is That. 

That (formless) Purusa has form as if cloth is dyed with 

In moon also That Purusa is seen (as centre of con- 

3t?t TTEfrs^RfM^ ^wr i (w^i ?/?/W L 

That Purusa is seen with internal eyes. 

That Purusa is seen in bright (golden) within Aditya (ini- 
tial form of universe at various levels). 

28 Vedic View of Sri Jagannatha 

Finally, one attains the Paratpara (beyond the Para or 
boundary of world) Purusa who is divya (radiant). 
3. Aja of 4 feet-Brahma has been called Aja, i.e. 
unborn as all are born from him only, there is no body 
to create Him. Aja also means goat, because both are 4 
legged. As Brahma is without birth, goat birth is worth- 
less and is commonly killed for its meat. 

3Rt "ffart ^■Hiuhs^", W#TT SJrT?H>IH*ils^T: 1 1 

There is one Aja (unborn female i.e. Prakrti= nature) , 
who gives birth to many creatures of similar forms by its 
3 colours -red, white and black. One aspect of Aja (un- 
born creator) is enjoying Prakrti and is in slumber. The 
other aspect of Aja is detached from Prakrti and has left 
all enjoyments. Similar verse is in Aitareya aranyaka and 
quoted with some change by Sri Vachaspati Misra at 
start of his Sankhya-tattva-kaumudi commentary on 
Sahkhya-karika, both given below. 

(^T 3TRn^ ?o/?VH) 

3^rr^^f ^fTFTT ^£lc4di ^tR^TT ^iwi^ii 

In Islam also, there is a famous festival called Bakrid, 
which means worship {Id ) of God (Bakar ). This had 
started with Prophet Abraham who gave his own sacri- 
fice. Self sacrifice means offering one leg of the four 
footed Bakar 

2. Jagnnatha as Purusa -3 29 

(v4/a) to the other leg in succession. But in practice, it 
has become killing of goats and eating their meet. Bakar 
also means both- God and goat (in India) or sheep (in 
Arab). Similarly, in English, origin of word God is Gott 
in German which also means goat. 

In Hindu (sanatana) religion also, there are are 6 bali 
(offering), one of which is of Chhaga (goat). Here, chhaga 
is mental trend in man like goat which is to be removed 
by this. The mantra is- 

Here, chhaga is common sexual urge centered at 
Svadhistana (chakra at base of spine). The urges com- 
mon to man and animal are stored in gross, finer and 
causal bodies for 100 lives, older are not evident. This is 
to be destroyed by bali. Bali also is form of Siva (sarva) 
who controls pasu (animal) instincts, and called Pasupati. 
He had cut the head of Daksa when he was trying to do 
yajna without Siva and fixed head of goat on his body 
(Siva-purana). His priest Sukra also was given beard of 
goat which is still popular in Islam who are followers of 
Kavi (Kaaba) Sukra. This increases bala (power), hence 
called bali. 

At the time of Buddha incarnation also, offering of 
goats was very common in name of yajna. This aspect 
of vedic interpratation was opposed by him as stated by 

PkRi wfo^fc^ syfcMid^ I i^r ^fcT ^pn^ i 

I.e. Kesava (God) took Buddha form to decry killing of 
animals in name of yajna out of compassion. 

Purusa is of 4 parts of which 1 is visible and 3 are 

30 Vedic View of Sri Jagannatha 


I.e. all the world and beings are its (of Purusa) 1 quar- 
ter, the remaining 3 are eternal (amrta) in sky. 
Three parts of the Purusa are upwards and the remain- 
ing part appears as world. 

The final source which is one and indivisible is without 
any distinction, hence can not be described. The re- 
maining three parts are described. The visible world or 
beings are ksara (decaying), its functional identity is called 
aksara (non-decaying). The part of a body which is in- 
teracting with surroundings is avyaya, which is chain of 
transformation. In this sum total of (body + surrounding) 
remains the same, so it is called avyaya (inexhaustible). 
Since this is beyond the first 2, it is called para. The 
Primary source is beyond para also, hence called 
paratpara. ( Gita . 1 5 / 1 5 - 1 7 ) 

gWtxffl : I 

I.e. there are two purusa in the world-irs&ra and aksara. 
All beings are ksara and the hidden identity is aksara. 
Highest purusa is different and is called Paramatma who 
enters the three lokas and looks after them. That is Avyaya 
(in-exhaustible) and Isvara (Controller of all). As I 
(Avyaya) am beyond Ksara and superior to Aksara also, 
I am defined to be Purusottama (Highest Purusa) in 
Loka (literary) and Veda (scientific) languages -both ex- 
isting together. 

2. Jagnnatha as Purusa -4 31 
of Purusa which is eternal - 

^dl^dr^TT^ ^Hlfd<l$fd |(^T ^tR, ^) 
Whatever exists or will be created is Purusa only. That 
is Eternal (Amrta) above (i.e. as source), controller and 
is reached by starting from the gross body at the bot- 

A.Purusa parts and time Time (Kala) is defined as 
the perception of change in forms of purusa occuring 
by action of Maya (Boundary) created in the uniform 
ocean of Rasa. In astronomy, time is defined as of two 
types-Nltya (eternal) and Janya (created) - 

*T ftsTT T*JcT ^ ^ I ^rf ^P^f (^f %£RT ?/?o) 
Kala (time) of one type destroys the world and the 
other type is measurable and calculated. This is of two 
types-sthula (gross) which can be perceived and the 
other is micro which can be inferred but not perceived. 
Gita defines another kala which is unchanging- aksaya. 
The highest kala like Paratpara is beyond description as 
it has no distinction. Eternal time decays the world and 
indicates ksara purusa- 

WtsfFT eftoSl^^^t, c^cM^ii^flii^Tj: I C*ftaT ??/^) 
Here, the first part gives definition of Nitya-kala (eter- 
nal time)- This time increases in the direction of decay 
of world. Second part looks similar but it gives the cur- 
rent work of lord Krsna that he was engaged in dissolu- 
tion of the people (Loka means world and people both) 
^M: cbcWdW^ OTtaT ?°/3°) 

This is definition of Janya Kala (generated time) -I am 

32 Vedic View of Sn Jagannatha 

time which is used in calculations (i.e. in equations of 
physics) sr^rreR: "fwdl^OfffaT ?o/^) 

=This is definition of Aksaya-Kala (invariant time) -I am 
invariant time, holder of world and source of world struc- 

Nitya kala (eternal time) is called thermodynamic arrow 
of time in modern physics -Second law of Thermody- 
namics is stated in many ways. Heat energy is equiva- 
lent to work as per the first law, but all the heat energy 
is not available. Another implication is disorder (called 
Entropy) always increases in any natural process. From 
fire, smoke is dispersed in air which increases disorder; 
but the reverse can never happen-dispersed smoke can 
not re-assemble at source of fire. Processes of nature 
are irreversible. A man can slowly become old, but old 
man does not become young. A fruit can ripen, but ripe 
fruit does not become unripe. Thus, a state of any 
object gone once, does not return. Thus, this time is 
same as death. Each state of an object dies continu- 
ously and finally its identity vanishes. 

Though all the beings die slowly and finally vanish, 
they do their work and retain the identity till they are 
alive. A man changes from child to youth and the be- 
comes old. There is change every minute, but he thinks 
himsef to be the same person. For others also, his iden- 
tity is same. The unseen identity is Kutastha (i.e. at 
mountain top). A mountain is named after its top, simi- 
larly man retains its name, identity in spite of continu- 
ous change. The regular work of a being or a system is 

2. Jagnnatha as Purusa-4 33 

as per time cycles which regulate the work. The peri- 
odic events of nature are measured and they are also 
guide for our routine- 1. Day- Axial rotation of earth-daily 
food, sleep, work cycle. 2. Monthly Synodic revolu- 
tion of moon-Monthly cycle in women, mental condi- 
tions as per phases of moon (origin of word lunatic), 
worships on 11th day of lunar month etc. 3. Year-Revo- 
lution of earth around sun-Seasonal cycle, agriculture, 
finacial, educational sessions etc. 

The natural clock formed by motion of sun/moon is 
copied in watches -minute hand moves 12 cycles when 
hour hand moves 1 cycle. Moon has 12 synodic revolu- 
tions when sun has 1 apparent rotation. Artificial vibra- 
tions of quartz crystal, pendulum etc. are also used to 
measure time. This measurable time only is used in equa- 
tions of physics. But there is a problem. Time in me- 
chanics depends on the frame of observer. But in elec- 
tromagnetic equations, velocity of light does not change 
with speed of observer. There is still doubt whether the 
time in mechanics and electromagnetic theory should 
be taken as same. In all models of 10 dimensional string 
theory, there is a time dimension and another time-like 
dimension. Being the most difficult to understand, Krsna 
calls himself as measurable time. 

As part of surrounding, man takes and expels many 
things but the sum total remains the same. If we see the 
totality, there is no change in the state and we do not 
perceive passage of time. This is called conservation 
laws of 5 types in physics-(l) Conservation of mass, (2) 

34 Vedic View of Sri Jagannatha 

Conservation of energy, or sum of mass+energy in quan- 
tum mechanics, (3) Conservation of Momentum, (4) 
Conserva- tion of Angular momentum, (5) Conserva- 
tion of spin or charge in quantum mechanics. The in- 
variant purusa also has 5 kala, but defined differently. 

Thus, the comparison of Purusa with Kala is- 
Purusa Kala Name in Physics 

Ksara Nitya Thermodynamic arrow of time 

Aksara Janya Time in equations of physics 

Avyaya Aksaya Conervation laws 
Paratpara Paratpara Abstract homogenous source of world 
5. Examples of Purusa Purusa normally means man, 
but in technical sense, it includes not only women but 
all living and non-living beings, cosmic and micro struc- 
tures. This is explained by examples of human and in- 
animate beings which show that same thing is viewed in 
4 ways, some of which are visible and some abstract. 
(1) Man-This includes women also. 

(a) Ksara- Gross physical body seen from outside, felt or 
measured is ksara purusa which is constantly changing. 

(b) Aksara- Despite continuous change, a man is identi- 
fied by same name from birth to death. For himself and 
for others, he remains the same person. He does his 
works in cycles of day, month and year and maintains 
the same general personality. 

(c) A vyaya-Man as a part of the surroundings is con- 
stantly getting something fom outside and releasing from 
its body. Intake and output can be matter, energy, heat, 
light etc. In that sense it is created by material from 

2. Jagnnatha as Purusa -5 35 

surrounding. Surrounding is called sea and its material 
are wood. Physical body of man is formed by organic 
matter produced by plants, so its class Jagannatha is 
called daru-brahma (made of wood) and that wood 
comes from sca-3Rt "ftpsft: ^ 3T|W^ I 

cRR^TF^ ?F^5 M<fd<^ I ?°/? t vV=0 

(5ajana-commentary)-That wooden idol (of Jagannatha) 
made without human effort exists on coast of ocean (in 
great land of Utkala). Worship that idol, which is not 
destroyed by anybody. On its support only, one can 
achieve the highest state. A similar verse is in Sakala 
branch of Rk : 

The wooden super-human idol (of Jagannatha) seen at 
sea coast gives highest state on its worship. 
Avyaya purusa is chain of transformations of that body. 
Our body at present moment has arisen from the body 
at previous moment. The chain is called a tree-its root is 
called source at the top, intermediate stages are branches 
and final product is called fruit (this means fruit of a 
tree or result of an action-both in Sanskrit and in english)- 

The tree with roots at top and branches downwards is 
called eternal tree (Asvattha=a+sva+ttha. $va= tomor- 
row, asvattha is that which will not remain tomorrow, 
has been called Apple in Bible. But this asvattha is 
eternal) It also means pippala=pib+phala=ix\x\t in which 

36 Vedic View of Sri Jagannatha 

there is desire. Pippala hs been called Apple in Bible. 
Apple also means application of mind). The bodies en- 
closed in a (Chhanda) are (transient) like leaves. Only 
the person knowing this eternal tree can know the vedas. 
Thus physical body is ksara, personality in a life is aksara, 
chain of lives or changes in same life is avyaya purusa. 
(d) Paratpara-The above three are individuals, separate 
for different persons. Paratpara is same for all men, ani- 
mals, inanimate, cosmic and micro particles. All are made 
up of same electron protons etc. and finally all matter 
particles are same as energy. Ksara is with form, other 
three are formless. 

(2) Tree-(a)^T5ara-The structure of plant is ksara 
purusa. (b) Aksara- The state of a plant from its birth to 
death is aksara purusa. 

(c) Avyaya- Intake of minerals, water, air from surround- 
ing and output of leaves, fruit, wood etc. is called avyaya. 

(d) Paratpara is same for all. 

(3) River- (a) Ksara- Physical form of water flow is 
Ksara. It increases in floods and declines in summer. 

(b) Aksara- The identity of flow channel is same for all 
seasons. Whether it dries or changes course, it is called 
the same river. 

(c) Avyaya- The water cycle starting from evaporation 
of sea water, formation of rains and channelizing of rain 
water through river from its source to sea is avyaya 
purusa.(d) Paratpara is same for all. 

6. Examples from Glta ln different contexts, differ- 
ent purusa are described. By considering them same, 

2. Jagnnatha as Purusa- 6 37 
there is a lot of confusion. At one place, Gita says that 
atma cannot be destroyed, at other place it tells about 
killing atma- (atma-hatya ). At single place also separate 
purusa are mentioned - WT 51^ W^f pMITT STtS*T% ^ I 

If killed, you will go to heaven. On winning, you will 
enjoy the earth. So arise for war wiith determination. 
Here, the killed person is ksara, the person winning war 
and enjoying earth is aksara, and the person going to 
heaven is avyaya. 

Examples of 4 types of purusa in Gita are given below- 
(1) Ksara-Heve I, you, body etc. indicate aksara purusa- 

Even if I am killed, I do not want to kill them. 
Tfc^HydkK^m ^MM: l(?/A)=If they attack me who 
is without weapons and not fighting. 

wrr.... ^rr*febwk^ 

By killing elders... Desirous of killing me. 
*n^T Wn (V^)-By killing whom 

As there is infancy, youth, and old age in body.... 
^rra^T ft ^f^^ ^cR5T ^ (V^)=Born person defi- 
nitely dies, dead is definitely reborn (as avyaya). 

All beings exist in middle only, before and after, they 
are non-existant. 

3TTCft%^cT^pf -Actions are by body only. 

^ "ST^^^ft -Body has 9 gates. 

3 8 Vedic View of Sri Jagannatha 

wWMft (??A) 

Partha ! see my forms. 
^Tfl^T (??/?*) 
After seeing you.... 


They have been killed by me already. 

^t^^ (?? A?) 

Seeing this human form of yours. 

^ ^^%r ^ft^Rrsrk^ (?V?) 

O son of Kunti ! This body is called field. 

sr: wFPr ^ru% (?V?s) 

All beings are ksara. 
■^#RT: 3TCfaf*L. (?^A) 

(Elements) within the body pull (towards desires etc.). 

1% %^cTT (?<;/??) 
Persons with body sense cannot (leave bondage of 
karma) . 

^cTj s^Trfifpr^ (?^A°) 
Which is one among all beings indivisible among dif- 
ferent objects. 

(2) Aksara purusa- I, we, names indicate personality- 

*TTW: qiWr:-(?/?) 

Sons of mine and Pandu... 

4)Rdi:(? A) 
Persons leaving their lives for me.... 
ttTOT: ttf^^ (?/?v) 
Madhava and Panda vas too 

Who is without end and measure, his 

2. Jagnnatha as Purusa-6 39 

Atma is neither born nor dead, it is neither created nor 
exists nor it will change in future. It is unborn, eternal, 
oldest. It neither kills nor is killed in the destroyed body. 

fe^Ri wrRr^'?ffcr i Tm;: I 

Weapons do not cut, nor fire burns it {atma). It is not 
wet by water, nor dried by air. 

Resider in body can never be killed. 

d^HI^Pdfel ^Mk (V^) 

So arise, o son of Kunti. 

TOT Wfe^ %3M /HV) 
What is the language of man having equinamity and in 
samadhi ( in union with supreme). 

cr^tt ^rrrRf wft ( V^) 

Self controlled man is awake (where others are sleep- 

*pj^rn ( V \S) 

Brahma (matter) is evolved from Aksara. 

A person blinded by pride thinks himself to be doer. 

WT^fcT^T: {\/\\) 

Purusa (aksara) commits sin. 

Indriya (organs of action and sense) are para (beyond 
matter), mana (mind) is beyond that. Buddhi (logical 
thought) is beyond mind. Beyond mind is that (aksara). 

40 Vedic View of Sri Jagannatha 

R^iRh^ ^Fqt^pjt ?rR ^fwR l 

Pandita (learned) thinks all as equal-a brahmana with 
knowledge and courtsey, a cow, elephant, dog, and out- 

31 i^Ih^h wfa m ^ts^r i (^/^) 

The person (aksara) who sees equal by comparing with 
self-0 Arjuna ! 

Aksara Brahma is supreme. 
dfHMJiRlIB (??/^) 
Therefore, you (airsara) arise. 

T^fr%1%^Tnf: ^?T#r rrfe: i(? V?) 

The purusa who knows the body is called ksetrajha 
(knower of the field). 

Hidden identity is called aksara. 

Where .K/sna-master of yoga and Ar/z/fla-master of weap- 
ons are present. 

(3) Avyaya Purusa- This is chain of transformation in 
same body or successive births. 

^"fcrcfwn (?/vv) 

Destined to stay in hell. 

As a man changes old clothes for new, he (avyaya) leaves 
old body and adopts the new. 

2. Jagnnatha as Purusa-6 41 

Born person (avyaya) definitely dies, and dead is re- 


Beings are created from food (Transformation is avyaya). 

^TfpT^ ^dldlfd ^t^t^t OA) 

There were many lives of mine (of Krsna) and yours 


Brahma only is his destination. 

After many lives. 

^: wfcr^^^TM {6/%) 

Who departs with mind in Me. 

WPT^^FRn^T (^/?°) 

At time of departing (from world), mind is mover. 

After reaching me, there is no re-birth. 
TTfft^^H^fdR°4 I {6/^6) 
Yogi attains the supreme divine place. 

After enjoying grand heavens, they return to mortal world 
after exhausting their good deeds. 

wfft w%^*r ^Rdj(?V?) 

The reverse tree with roots above and branches down- 
wards is called Avyaya (eternal) Asvattha (Pipala tree- 
Apple of Bible), whose leaves are chhandas (limited in a 
boundary form). Only knower of this tree can under- 
stand the Vedas. 

42 Vedic View of Sri Jagannatha 

who enters the three lokas and controls and maintains 
as Avyaya Isvara (lord). 
^FTT?^ <H dl dl SFTSrRTCft ^trW: I 

3Tcfrs1^r cfr% ^ "RfSra": ^wrw: i(?V?<0 

As I (Avyaya) is beyond Ksara and superior to Aksara 
also, I am the first (prathita) or Purusottama (Highest 
Purusa) in 7oira (language of talk) and in Veda (Sci- 
ence) -existing together. 

(4) Paratpara- This is final oneness and beyond any de- 

3m^#n#m^r: s 5 ij frfcr ^ i^h ^ % ^f^; i (V^) 

Some see it with surprise, some others talk or listen to it 
with surprise, but none can know it even after listening. 
31WT ?o cfsn ??^#^fcrcr«TT#5^T-AU descriptions of great- 
ness in chapter 10 and World form in chapter 11 are 

Those whose mind is constantly engaged in me and al- 
ways remain with me and worship. 
-pfa ^M^|i|li)H ^Rb<°i|RHir<u|t l(?V?°) 
With unwavering devotion and sole atachment with me 

?#TRit 4)<h1^ l(?H/^) 

All beings are my part. 
I am the Isvara (Lord). 

Set mind in Me, be My devotee, work for Me and salute 

2. Jagnnatha as Purusa-1 43 
Me, then you get Me and be My favourite. 

Leave all attempts and come to My shelter. I will clear 
you from all sins, do not worry. 

7. Reverse tree- As per Saundarya laharl 

9 ^ 




or Goloka 


God Vowel Corresponding Chakras 
consonants in human Body 

10 11 Points 
Brahma A h Visuddhi 


Visnu I 

(Throat Centre) 



(Solar system) 


idra U 



(Sphere of moon 




Soma R 
Agni L 

Explanations-(l)Three trees-There are three reverse 
trees -Cosmological (adhidaivika) , Physical 
(adhibhautika), Human {adhyatmika) . Human tree is exact 
image of cosmologial tree. Physical tree is map of cos- 
mic tree and a 

r Manipura 
(spine base) 

1 Muladhara 
(Between urine 
and stool paths) 

44 Vedic View of Sri Jagannatha 

combination of various human trees. These three sys- 
tems are mentioned at start of Gita chapter 8 

(2) Reverse tree-Tree is sequence of creation. The 
source is called root and up. Streams of changes are 
branches. Physical products are leaves enclosed within 
boundary (chhanda). Final consumable is fruit. While 
the chain of transformation is permanent like tree, the 
products are transient like leaves. The total of mass, 
energy, momentum etc. remain constant in a change, so 
it iscalled avyaya (vyaya= spending, prefix a is its re- 
verse). It is called Asvattha- sva= tomorrow, a=not, ttha= 
remain. No object will remain in future, so it is asvattha. 
But tree of change is permanent asvattha. Asva =horse, 
in general it means driving force like see-winds, engines 
of vehicles and machines. The force and motion caus- 
ing change in universe is also asva. The chain in that 
asva is asvattha. 

(3) 5 Elements-As per nature of matter the 5 stages of 
creation are like 5 elements -Svayambhu (=self created) 
is very rare matter like akasa (sky), motion starts from 
galaxy, so it is vayu (air). Its point is sun which is burn- 
ing like fuel, so it is Indra (mdha=to burn). As radiation, 
Indra is everywhere and is transformed into all objects, 
so Sun is atma (soul) of universe. In solar system, zone 
near earth has balanced energy and matter, so it is soma 
(spread matter or energy) indicated by sphere contain- 
ing moon orbit. Last product is earth which is dense 
matter, so it is called Agni (=fire, i.e. dense matter; 
dense heat energy is normally called agni). 

(4) Two sources -Original source of all is Brahma which 

2. Jagnnatha as Purusa-1 45 

rasa i.e. uniform or homogenous (same in all places), 
isotropic (same in all directions) and steady (same in all 
times). Three way sameness is called tri-satya. There 
are many or thousand ways of creation from that, so it 
has 1000 branches called Balsa. Its image in human 
body is chakra of 1000 edges (sahasrara) at crown of 
head. Creation started by desire. That mana (mind) was 
in vacuum, so it is called Svovaslyasa (living in vacuum) 
mana (mind). Its image in human body is centre of brain 
called Ajna (command) chakra. because it directs our 
actions. Sequence of creation is- 

3^r5T^TT3TK^;| cRftt *K^Md I cKMH W^$t>d I d^d 

T?fr "I w. I ~m item c^s^rss^t ^^(crfrKk ^r. V^/?>^) 

FtscbWildJ o|g<wi W^ll^fd I... d^d^Td^l^WlR^l(V^A) 

In beginning there was asa? (in-tangible) only. From that 
arose sat (which can be felt or observed). Then He made 
himself. He is rasa (uniform matter) only. On getting 
rasa, one feels happy, so rasa means ananda (happi- 
ness) also (2/7). He desired. I should become many by 
creation... After creation, He entered in it (2/6/4). From 
Him, the Supreme soul, was created sky (akasa). From 
sky arose vayu (air, motion). From vayu, arose apah 
(water=dispersed matter or soma). From ap was cre- 
ated Prthi'vT (solid condensed matter, earth)-(2/l/3) 
(5) 5 Agnis-F'mal stage earth is called padma (=lotus) 
because it is place of pada (foot) which is lowest or last 
in body. As final condensation, this is agni (fire), but in 

46 Vedic View of Sri Jagannatha 

general, all the stages are contractions from formless 
rare matter, so they are agni. Among these 5 agnis, we 
do not feel the changes in Svayambhu and Paramesthi 
mandalas, being very large and of long periods. We per- 
ceive the joint effects of sun, moon and earth, so they 
are called three eyes of Siva. These 3 agnis are called 
Nachiketa (mixed), cAz£ete= distinct - 

pwfl ^rf^Tr^f%, h<hhh.aTI ^ R"iiRj^di:(^5."3q".?/V 

Persons drinking i?/a (doing right) and with good deeds 
in this world, go to the largest guha (cave) of size of 
10 17 [para) yojanas. The universe is called mix of shadow 
and light by knowers of Brahma. There are 5 agnis out 
of which 3 are Nachiketa (mixed). 

3#^^<sft -M^^T, feT: «Tt% «1lf^<Jdl^"^T:(^S^, V? A) 
Agni (fire) is forehead (third eye of Siva there), two 
eyes are Moon and Sun. Directions are ears and de- 
scription of space ( vak also means word) are vedas. 
3 eyes of ,&Va=Sun+moon+earth= U+R+L=Hulhuli (Hoh) 
Thus on any auspicious moment, Siva is called through 
these letters whose steady pronunciation is hulhuli, writ- 
ten Holi in language. In English also, holy means sa- 

cr^ w Tjfqrfe^wi; I hkwji *nj<^ -R^f% wfa: i i 
( w ^rfe v o / ^ - 3 ) 

In that golden padma (lotus) of several (1000) yojanas, 
all energy, matter condensed (/?ar£/?7Va=condensed or 
solid). That lotus took the shape of earth. Great sages 
say, it arises from Narayana (living in water or spread of 

O Agni ! You were churned by Atharva (non-changing 
Brahma) from Dadhi (=curd, solid matter around sun). 
Sea of curd is of same size as earth orbit in Bhagavata 
purana, part 5. 

(6) Agni and soma -Agni is dense and soma is rare 
dispersed matter or energy. Agni becomes soma by 
dispersing of radiation in straight line called Sraddha 
(srava= straight line, dha=hold). 

Soma is created by sraddha. 

^ ^^R:(3rf^:)-(%iwl'^T.^/^) 

Agni is at centre of Soma (it disperses from central agni 


Earth as dense matter is agni, it is at centre of moon 
orbit which is zone of soma. Sun as densest energy is 
also Agni (fire) around which there are layers of soma 
of varying density, graded in 3 zones-at distances of 
100, 1000, and 10 5 diameters of sun from sun. First 
zone at 100 diameter is moon orbit with earth at centre - 
STcrcM^WHl^, f td^d^ft^M8^^SS^($TcPT«T¥T.^ / 


Rudra at 100 heads (100 diameters of sun) is calm 
(santa), so it is called sata ( = 100) indirectly. 

w^kt^TTTTEr (snfer:) wdrfcr OlbOdR. w.<V3) 

This aditya heats here within 100 yojanas ( = 100 diam- 
eters of sun). 

Brightness of Aditya is in zone of 1000 (diameters of 
sun), s^ft wit W^f?|: 1 

48 Vedic View of Sri Jagannatha 

Beyond this yellow white brightness of sun lies copper- 
red colour at 1000 yojana (sun-diameter) distance. The 
fierce rudras are removed at this place. 

cTC1lR«1|cb<Wlfi -ppm: $T$W. f^RFi; I ("f^oj Jgju\ ^ /\s /\) 
Maitreya mandala of sun=10 5 x yojana of earth. Earth 
yojana =1000 parts of earth diameter. Then, sun 
body=100 earth size or 10 5 yojana. Solar field=10 5 x 
earth orbit or 10 7 x sun diameter. Moon orbit diam- 
eter 10 5 yojana. From sun body, it is 100 diameter or 
10 5 yojana, taking its 1000 part as yojana as for earth. 

In womb of Ap (galactic matter), the soma of Mahar- 
loka (sphere of 1500 light year diameter in spiral arm of 
galaxy containing sun) is called Mahisa (=buffalo) within 
which devas are created due to zones of light created 
by sun (in that darkness) -It has spread of alcohol which 
makes a man dull and heady as buffalo. 
^ Rwjj^c^ %rr ^ 

This is vikrama (valour) of Visnu, who has put his feet 
at three places. 

Last limit of step of Visnu is seen as collection of suns 
(galaxy is last limit till which sun can be seen as a point 
as per Surya-siddhanta 12/86). Or, scholars see the limit 
of Visnu. (Cells in human brain are equal in number to 
stars in galaxy, so surayah means suns or scholars -both). 

2. Jagnnatha as Purusa-1 49 

(7) Sutras of Maheswara-Maheswara (=Lord of Mahar- 
loka=Siva) started the creation by sounding his double- 
cone (called Damaru) organ 14 times. This gave rise to 
14 lokas (grades of living beings). The sounds are 14 
groups of sounds which are basis of tantra and grammer 
both. Grammer of Panini is based on codes formed by 
these letter groups. Tantra and cosmology is explained 
by Kasika of Upamnyu. Letters of this group are key 
words in mantras of Islam and Hindu tantra both. The 
first 5 letters are the root vowels (Svara) of Sanskrit a 
and they indicate the sequence of cosmic creation. The 
first 5 consonants are corresponding sounds pronounced 
from same place in mouth. They are called inner sounds 
as they are caused by breath from deeper part of stom- 
ach and indicate corresponding systems of human body 
which are part of cosmic structures. The 5 root vowels 
are in fist 2 sutras- 

I | ( A, I, U, R, L) 

The first 5 consonants also occur in 2 sutras (4+1 here)- 

I W\ I (h, y v, r,l) 
The last half letters without vowel are markers indicat- 
ing end of sutra. For yogic practice, svadhisthana is at 
base of spine, and above it, manipura is behind navel. 
All points in vertebrae are centers of various aspects of 
body. However, taking parallel to creation (srsti) se- 
quence (krama), position of these are interchanged. This 
is called srsti-krama indicated by verse 9 of Saundarya- 
lahari by S^ankaracharya- 

ni\ ^imK^^ Hh^^i, i^T^m^ ^cHicbi^pjqft I 

50 Vedic View of $n Jagannatha 

=The primordial power resides in muladhara as earth 
ment, in manpura as water, in svadhisthana as fire, in 
heart chakra (anahata) as air, and as sky above it (in 
visuddhi). By piercing all these, it reaches mana (mind) 
behind eyebrow- centre (ajna) and reaches abode of its 
master in sahasrara. 

(8) Measure of structures-Measures of all these 
structures are given at several places in vedas and puranas 
in 7 units of length- (l)Nara (human) yojana=32,000 
hands (LUavatlofBhaskara-TL, chapter 1. (2) Bhu (earth) 
yojana- 1000 or 1600 parts of earth diameter or 3000/ 
5000 parts of circumference (3) Bha (=27, or constella- 
tions numbering 27) yojana=21 times earth yojana in 
surya-siddhanta, for distances of sun, starry planets, and 
size of galaxy. Here, earth yojana= 1 600 parts of 
diameter=about 8 km. (4) Light yojana in Bhagavata 
purana (3/1 l)=distance travelled by light in truti time 
equal to 33,750 parts of second. (5) Dhama yojana in 
(Rk 10/189/3, 1/123/8) of 2 types -(a) K§ara dhama=ll 
2° of earth circumferenc=55.5 Kms. (b) Aksara dhama- 
Measure of cosmic levels in exponential scale is equal 
to aksara (syllable) numbers of chhandas (meter of poem). 
Distance of dhama number n =r x 2 3 . (6) Sun diam- 
eter ( = 13,92,000 kms.) has been called yojana for size 
of structures in solar system in puranas. (7) Pramana 
yojana is defined in Jaina astronomy texts as 500 atma 
yojanas, where atma yojana is diameter of sun (which is 
atma or soul of world) . Measures of lokas higher than 
solar system are successively in units bigger than solar 
diameter by 500 times at each step in puranas. 

2. Jagnnatha as Purusa-1 51 

3 earths and 3 skies and their measures are summarized 
in Visnu purana- 

Earth is defined as the zone lighted by sun and moon, 
and in each earth, its parts are called seas, mounts, 

Thus, the 3 earths are-(l) Planet earth lighted by sun, 
moon both, (2) solar system lighted by sun, (3) galaxy 
being the last limit of sun rays. Their skies are, solar 
system, galaxy and universe. 
^ McM-H l"J| | TjfSr^t Rwk hR^hi<^ I 
wm t ^Hdl fs^r ll 

Whatever is the size (diameter and circumference) of 

(compared to human size), the same is the size of its 
sky starting from earth. 

Thus, starting from man, earth, solar system, galaxy, 
universe are successively bigger by 10 7 . 
Thus, the solar system lighted by sun is given in these 
units - 

(1) It is zone up to which light reaches in 1 year-snfert't 
WT&K: I (2) 10 7 times earth size (3) 14 lakh times 500 
earth diameter is radius, (4) Diameter of ratha (body) of 
solar system is 157 x 10 5 sun diameters, (5 ) 2 30 x earth 
size, (6) Covered by 7 alyers of air successively bigger 
by 10 times (7) Earfh/man=Solar system/earth. 
Solar system has neither been measured nor defined in 
modern astronomy. But sizes of galaxy, its spiral arm, 
universe, or its visible part (tapa loka) are given in vedas. 
(9) Particles in world -Satapatha brahmana (10/4/4/ 

52 Vedic View of Sn Jagannatha 

tells that number of lights or stars is same as number of 
lomagatta. Loma is hair on skin, its root (gartta) is cell, 
so lomagartta is cell or hairs on skin. The same Satapatha 
(12/3/2/5) gives lomagartta as about 75,000 parts of a 
second and tells that lomagarttas number is same in 
purusa and samvatsara. Units of time are defined as 15 
parts at each stage starting from muhurta, which is 15 
parts of day of 12 hours=48 minutes. Units lower than 
muhurta (1/1 5th each time) are- ksipra,etarhi, idani, 
prana, ana (or aktana), nimesa, lomagartta, svedayana. 
Svedayana is 11,20,000 parts of a second, light travels 
about 270 meters in that time. Rain drops come from 
that distance (i.e. retain their form), so it is called sveda 
(water drop) ayana (motion). 

Thus, there are 10 12 lomagarttas in purusa which is 10 
times bhuml-^ (^:)sjftfwd) f^fwf^E^TT^^Oj^T^ 
?) I Thus, there are 10 11 stars in galaxy, and same num- 
ber of galaxies in universe. In this sense, galaxy, solar 
system up to man are successive images of universe- 

WNI^:(^W^:) I (SRm 9TT.?? A/?/?^-?3) 
Thus desired Prajapati (creator) -I will create my repli- 
cas. Then he created his images and their presiding 
devata- 1 .Agni for earth, l.Indra for Sun, 3. Soma for 
moon, 4. Paramesthf for galaxy created by Prajapati. 
8. Link of man with worlds In addition to aspects 
of human bodies as part of various structures of world, 

2. Jagnnatha as Purusa-8 53 
is a dy namic lin k between atma as i mages of them- 
(a) (^v yakta Iti r na) satya-sut ra (^vayamb^^ Instanta- 


(b) ^jha-atm^) Rta-sutra (^arame£^p-Speed of mind 

Susumna Brahma-randhra 

(c) (^j^ana-atmT ^) " Ajna " Sahsrara — 

Anu-path (Lane) 

Sun -ray ^C^HS^ With speed of Light 

Mahapatha (highway) 

f^ Mahana-^ t^^ \ Sraddha-sut ra Moon-orbit 

[dy^^Mna-atmayk (^ Tyloor T^ 

Two atma of mind With speed of light or gravitation 
Notes-(l) Avyakta (abstract) atma and Brahma are one 
and same. They are always linked. Sun is atma of world 
in the sense that it is middle of cosmic structures and 
lower worlds are dependent on its light. As collection of 
suns only, galaxy is lighted - 

3TW siHidW'HJBPH (^■?/??H/?, 3 T s ^-? / 

Image of sun in human body is Vijnana-atma control- 
ling intellect (buddhi). It is linked with sun at speed of 
light. It is located in heart. In each person, link from 
heart starts upwards via susumna (central energy flow 
in vertebral canal) till ajna (center of brain) and then up 
to crown of head (sahsrara) via brahma-randhra (hole 
leading to Brahma). The path in each man is called 


Vedic View of Sri Jagannatha 

anu-patha (by-lane). From there, it goes to sun on joint 
path by light rays. It is described at many places - 
■^cT S^Wt ^f%-3Fj: -crtt: TJWT ^pTTs^fwr ^ I 
<fa sffcT 3Tfef% W^rfe: FT>f ci)cbfl|c| Rj^Tbi: 1 1^ 1 1 

(f^KM^F ^Tf^.V f s i/6,\) 

These are the verses in this matter-since ancient times 
very fine paths are described which touch me with (101) 
nerves and I have realized with experience. By that path 
learned knowers of Brahma have left this body for pleas- 
ant higher worlds. This path is stated of different colours- 
white, blue, brown, green, red also. These paths are 
linked finally to supreme God. Knowers of Brahma, do- 
ers of good, and energetic persons can tread this path. 
3T?TTrU,dl ^A^A Hl^dl: R^cHWlftlHfWfcsfcd ^°MW dl<HW MldW 

^ oft^t q^xfW ^II^KlR^kydN-d cTT 3TT^ ^TT% sn^ft 
wim: WFT%%SijRfwfe^^HT: ( ^ ) ..3T^d«fHI^<kl^sbW^t 

Now the descent by vertical nerve is described. The 
nerves of heart are with very fine brown essence of 
food. Similarly white nerves are with fine essence of 
white food. Same is case with blue, yellow, red 
nerves. This Aditya (sun rays) are of brown, white, 
blue,yellow and red colour( 1 ) .Example is given of high 

2. Jagnnatha as Purusa -8 55 

way and by lane-they go to both near andfar villages. 
Similarly, sun rays go to this world and higher worlds 
also. Rays come out of sun and spread everywhere and 
enter these nerves. 

fMffT: HR^^HMd ^^^Hl WITT 1 1 (^>A 
Maghava (all pervading radiation called Indra) takes all 
forms by enclosing himself (pari svam) in maya (bound- 
aries). This message (mantra) of Indra comes to beings 
on earth living in Rta, and goes back to sun 3 times in a 
muhurtta(=48 minutes) 

#f^TT^ (^^T-^5:-3TTfer:-^1<yi | J|:) tt^T ^ft^TT ^Iwf 

(Explanation of Rk verse) -This (Maghava= spread of ra- 
diation) within a muhurtta makes a cycle round this earth. 
W (V/ V?^-^ )-?-"^*^* 3 ^^"^ ^T^TlW£"Kt 

(When the vijnana-atma has to depart), exit of its house 
is lighted, and from that lighted gate it choses the re- 
maining (other than 100) path out of heart by its power 
of discrimination (vidya-samarthyat) and due to rem- 
nants of past memory and yoga. 

^-WT^TTCt |=The motion of atma follows light rays (with 
speed of light) 

3-"ftf§T %fcT %T ^HWT Tf^twf^T^McT ^ =This motion 
does not depeend on sun-rise, it works in night also as 
the nerve (path) with light speed remains as long as the 
body exists. 

Y-3TcR^Ff%s"ft ^f^t I Similarly , it works when sun is in 
southward motion (when its light is decreasing) 

56 Vedic View of Sri Jagannatha 

%TWt^#^ (^/^o) sft ^e^T I 

9. Detailed 18 classes of atma-Pandita Madhusudana 
Ojha and his Disciple PL Motilal Sharma of Jaipur in 
their books on Atma and its motion, have described 18 
classes of atma. This is summarized in- Vedic Concept 
of Atma- by £n A.S.Ramnathan, published by Rajsthan 
Patrika Prakashan, Jaipur. Here, only brief indication 
will be given - 







Avyakta Yajna Vijnana Mahana 
(formless) (productive) (Intellect) (Material) 

Svayambhu Paramesthi Saura Chandra 




1. Antaryami l.Chidatma 1. Vijnana l.Akrti l.Sanra 

2. Sutra 2. Yajna 2.Daiva 2.Prakrti 2.Hansa 

3. Veda 3.Ahahkrti 
3. Vaisvanara 4. Taijasa 


There are 5 main levels of transformation of atma- 
l.Akhanda (undivided), l.Paratpara (beyond percep- 
tion), 3. Sodas! Purusa (16 parts), A.Yajna-purusa (cre- 
ative), 5. Virata purusa (in visible forms). This last form 
has two types-i^vara (universal -God), and Jiva (indi- 
vidual). Each has 15 classes shown above. 
Undivided rasa (uniform fluid like) Paratpara Brahma 
has fluctuations within it called Bala (force)) They are in 

2. Jagnnatha as Purusa-9 57 

three classes of 3 each- 

X.Amrta- l.Santi (calm) -Sleeping or dormant. 

2. Trpti (satisfaction) -Like dream, rasa and bala equal. 
3.Prasada (grace) -Awake, bala visible with rasa. 
l.Amrta-mrtyu (16 world parts) 

X.Maya (boundary) -base of placement- Purusa. 
l.Kala- (grades) -placement-Root prakrti. 
3.Guna(qnaY\ty)-po\nt spaces -Divided prakrti. 
3.Mrtyu-(l6 images) - 

1. Vikara (deformation) -cause of link- Yajna prajapati. 

2 . Anjana (colouring) -Bond - Puranjana - Virat Prajapati 

3. Avarana (cover) -Sleeping- Pura-Visva Prajapati 

6 forms in last 2 classes create different stages of trans- 
formation, first 3 are beyond perception. 

All these 6 bala are called parigraha (en closer). 
X.Maya is of 2 types- matrabala (quantity) is of infinte 
types. Kosabala is of 16 types causing separation. First 
vidya (knowledge of unity) gives salvation. Other 15 
give bondage -2. Maya (forming boundary), 3.Jaya-giw- 
ing birth, 4. Dhara- chain of changes, 5 .^4/7-Mixing in 
water-like spread, 6.i/rc/aj'a-(Heart-cycle of exchange 
in a closed space), 1 .Bhuti (5 materials for increase- 
vitta, pasu, praja, gotra, veda), 8. Fa/i?a-consumer 
(annada) and consumed (anna), 9. Sutra (thread) -link 
between balas, 10.5a/ya-name and form, 11. Yaksa- 
change of form, l2.Abhva-cha.nge of formless into form, 
13. JWbAa-Perception of non-existant, 14. Vaya-mattev, 
its act and quality, 1 5 . Vayonadha-limiting in boundary, 
16- Vayuna- weaving. 

58 Vedic View of Sri Jagannatha 

2. Kala- Grading, classification 

3. (7i//?a-qualities of 3 types -Satya -in a closed place. 

4. V^ara-Deformation-j'ayfe-creative process. 

5 . Anjana-oi 3 types- vibhuti result of satva guna, papma- 
result of raja guna, avarana-result of tamo guna- Virat of 
world and individual forms. This is Purahjana (man liv- 
ing in pura or structure). 

6. Avarana-Each world or individual form has a form (pura) 
called its boundary surface. This is visva-prajapati. Meaning 
and some indicating quotations are given below- 

. Akhanda Paratpara (undivided, beyond imagination)- 

It was always with soma (rasa), one only, without second. 

3ffwra R^llddi R^lld-HR^Mdl-H, I (^HImPiN"^.^ /^) 
The person telling that he does not know Brahma, knows 
rightly. Persons taking pride in knowing Brahma do not 
know. The unknowable is known only to person not 
claiming its knowledge. 

<Md1 41-41 Rdd^d mM •HH^I H$ \ \Q\x\<\M "OT.^/*.^) 

The Vedas do not know Him, neither Visnu, nor Brahma. 

Vak (words) also cannot reach Him and return with mind. 

1. Paratpara containing maya- 

w?ra: w«whi: ^j^s^d Ji^iRi dw^ "R^r i 

wRiNm^MI^Tti:M<l^l<^^fd R°^(^eb)Mp|bldJ/V^) 
As rivers meet ocean and lose their name and form, 
similarly Knower attains the supreme and loses himself. 
l.Gudhotma-Hidden among all -ttgt *rf\ ^ q ^ \ tt t^FT3T% I 
^SR% c4PT3T ^TT ^WT ^T^fRr : (^StrfdW ? / V ? ^ ) 

2. Jagnnatha as Purusa-9 59 

This atma living in all beings is not seen as it is hidden in 
maya. Only by knowers of finest element by sharp intel- 
lect, it is felt. 

3. Avyakta atoa-Formless 

This is infinite, formless atma. 

#^KT: TO fPTf 3T^RT^ W\\ I HAW^ TO ^fe^MT WT 

TOTPfT 1 ^ R»f^d ^T^mT^TTO^frT:(ch4lHplN< ?/ I 
Artha (subject of organs) are beyond organs, mana 
(mind) is beyond artha, intellect is beyond mind, and 
mahan atma is beyond intellect. Avyakta is beyond mahan 
and Purusa is beyond that. Nothing is above Purusa. 

4. Santatma-oi Svayambhuva of 4 types-First Santatma- 

^t: ^ihm^ (%rwt^TA/?) 

Salute to you Santatma ! 

The fourth is santatma indicated by Om of 3 metres of 
sound, all is om only. 
^T^^=il ^mRTd^-^d *HI^ I 

^KT wRfd ^IKdk-HI cTCT^nf Pwldfcl I (^H^fd ? /<v0 
When that c/eva is awake, all actions are in this world. 
When the santatma sleeps, then everything is dormant. 
1. Antaryami- (Existing within everything) - 

zr: ijiwr 1 jiwr srkt, zf tot ^t^tt to^ ^r: 

Which lives on earth within earth, whom the earth does 
not know. Whose body is earth, who controls the earth 
from within; that is the eternal antaryami atma. 

60 Vedic View of Sri Jagannatha 

2. Sutratma-L'mk or thread - 

Gautama is air, that is su/ra (thread or link). By that air 
or Gautama this loka (world) and that world are linked 
and all beings are linked. 

3. Vedatma- (knowledge) - 

Pm ^tt^ #r%rr^r%(H<^^HPifci< ?) 

That eternal hidden identity is called Veda-Purusa. 

4. Chidatma-ln every cell- 

The atoa felt as one is of Chit form. 

4. Mahana atma of Parmesthi (galaxy) of 4 types - 

^I^T^ ^H^l 3TWT, Tfts^f "fwR^:, FFhj, 4 T^S^T^T 

T^^ffsRWT^j ^cbHmy'^PT(^^KUi|ch y/y/^) 
This is atoa born of mahana, which is vijnana itself, 
which is within prana (energy), which sleeps within space 
of heart, which is controller of all, lord of all, king of all. 
It is not bigger than good deeds nor smaller than bad 
deeds. He is lord and king of all. He looks after all be- 
ings, is link among all worlds and beings. 
X.Akrti atma- (shape) - 

tpj: ^fen mhi ~sm suffer: C^.?o/<^A) 

People drink you frequently and you quench them again. 
Vayu (air) protects that soma which is measure and 
form of shapes. 

2. Jagnnatha as Purusa-9 61 

2. Prakrti atma- (Nature, material cause of creation) - 
WT <J 'R^ft R^IMiRh ^ ^«H^ I 

Know maya as prakrti and Supreme as May! (controller 
of maya). By its components are pervaded all in world. 

3. Ahankrti (individuality) - 

That is of thumb size and shining like sun. It is with 
desire and individuality (or pride). That (jiva- individual) 
is pointed like end of needle and can be seen by seekers 
by their intellect and qualities of soul. 

4. Yajnatma- Creative soul- 


That is the atma of producer (doer of yajna). That exists 
in all bodies. Learned do yajna by that only. 
*- Vijnanatma of solar system of 2 types - 
R?1Mk^l¥^^t^"^Tf:'RT 1I TT^IlR ^J-wldbRi^r I 

wtm %^r% ^ ftrt! *nftr: ^^iR^tC^hIhR^ v/ ? ? ) 

All prana and 5 Z?/?£7/a (elements) along with all organs 
take shelter in vijnanatma. The knower of that aksara 
(non-decaying) knows all and finally enters the all (Al- 
ia.ftfJijnanatma (Intellect) - 

TT^ % 'SET, TR^,^tcfT, M, <*lRdl, ^rfT, ^Wf, ^rff, RslHlrHI 

That sees, touches, smells, tastes, thinks, fights, 

does, that is Vijnanatma Purusa. That is in superior 
aksara atma. 

62 Vedic View of £n Jagannatha 

2. Daiva atma-( energy) - 

That atma is daiva, of man. Those who do not feel that 
are not happy. Those who relish it, daiva pleases them. 
* -Prajnana atma of Lunar orbit (mind) of one type- 


Which is prajnana, consciousness, patience, light among 
beings, and without which nothing is done, that mind 
may be of good intent. 

I^^W^, WFT Mfdffeld WR"^T|("^T^T. 3/? A) 
That heart is mind also. It has power to give informa- 
tion, command, knowledge, perception, seeing, patience, 
thinking, memory, speed of thought, determination, de- 
sire, mental strength, sex etc-all are indicators of prajnana 
only... All those are established in Prajnana, people see 
with prajna only, Brahma also is Prajnana. 
* -Bhutatma of earth of 5 types - 

^M^i^h-wr^r, m, fwnrr, fer, ct^st, wr, wi, 

fe'W, R<f.dW, wm, #r ^nwrf%r:-"^TT, ^t, 
TFfr,ofr^fr, 1wr, , ^f^rnj^, fsrf, ^fft, sref^^r, -mcHcm, 

wn^¥qro^frf-(^i¥ft <shR^ 3A) 

This bhutatma is stated elsewhere also-attachment, fear, 

2. Jagnnatha as Purusa-9 63 

sorrow, sleep, laziness, ulcer, old age, shock, hunger, 

meanness, anger, jealousy, non-believe, ignorance, 
penury, foolishness, callousness, inaction, haughtiness, 
inequality, -these are from tama (inactive, dark). De- 
sire, affection, attachment, greed, violence, sex, desire 
to see, jealousy, possessiveness, inertia, fluctuation, 
desire to kill, earning, friendship, support of others, fear 
of bad event, desire of good event-these are with raja 
(active quality). This bhutatma takes many forms. 

1. Prajna-atma (perception) -of earth materials- 

This is like sleep state-one component, full of prajnana, 
with bliss and enjoying bliss, start of consciousness, prajna 
is third leg of Bhutatma. 

2. Taijasa-( energy) -Atmosphere of earth- 

This is like dream state-inner conscious, of seven ele- 
ments, 21 mouths (sources), entering in objects- /a//asa 
is second leg. 

3. Vaisvanara-Nara(man) in form of world -Image of earth 
field-^MlRd^lHl <M^: flWf V^fa^Slf^®: FJeHJ^-f 
"5T«m": "qT^:(-H I»J^41mPiN^ 3) 

This is awaken state, outer conscious, 7 elements, 21 
mouths, eater of gross, vaisvanara is first leg. 
A.Hamsa (moving around body like swan) -air around 

64 Vedic View of Sri Jagannatha 

Owner of body of 9 doors is hamsa (swan) which moves 
outside, It controls all beings-moving or fixed. 
5. Bhutatm a- (material body) -of material earth - 
3TW t ^:(3WT?T WT.V^A A) 
This body is atma. 

This body is my atma-it becomes heavy or thin also. 

All that atoa (body) enjoys words and is made of words. 
10. Confusion due to many atma There are dif- 
fering opinions about re-birth, after life. All are true for 
a particular type of atma. The physical body merges in 
its source-i.e. materials of earth classified into 5 
mahabhutas. The mahana and prajnana atma together 
go to moon at one step each month and complete the 
journey in 13 lunar cycles equal to 12 lunar months for 
which monthly sraddha is done. The preta 
(pra+itah= gone from here) being the body of lunar 
sphere takes 10 days to form (pages 74-75, 198). Simi- 
larly, earthly body takes 10 revolutions of moon (273 
days) or moon days to form. In general, sarvahuta yajna 
for creation takes 10 days where day is a suitable cycle 
of time. Hansatma moves around body in dream, trans- 
fer of chitta to other body, or due to deep attachment, it 
moves near old place after death also. Mahana atma has 
give and take relation with previous and subsequent gen- 
erations. On surface of moon, they make annual round 
of sun for which annual sraddha is done. The yajna 
atma part crosses the limit of galaxy for which Gaya 
sraddha is done as Gaya is at tropic of cancer being 
limit of solar motion on earth and 

2. Jagnnatha as Purusa-9 65 

hottest place. Individuality remains till galaxy only, which 
remains till kalpa, i.e. day of Brahma. Visnu purana (2/ 
7/12, 20) tells that souls remain in maharloka till kalpa. 
The same thing is expressed in Koran that souls remain 
on earth (galaxy also is grand earth) till Quayamat (i.e. 
kalpa or creation) . Asura civilization was centered around 
Varuna which is energy of galaxy. Sura were centered 
around sun which is source of radiation-7/7c/ra. Thus, 
Asura represented darkness, enveloping light 
(A6i=snake, or Vrtra= circling). Suras represented light 
of sun. Radiation of sun, called vajra of Indra destroyed 
darkness till 33 aharganas, 30 around earth. Each higher 
zone has 100 times more ananda (original material of 
world) than the previous zone (Taittinya Upanisad 2/7 1 
2; 2/8/1-10). Material of galaxy is alcohol, within it 
zones of sun are dissolved. Its image is alcohol solution 
of medicine which is mother (earth) tincture in homeo 
(soma) -pathy. It is diluted 100 times at each level to 
increase its power. For 30 dhamas of sun, 30 power of 
medicine is used. It is related to navel region, which is 
image of solar system. Sun centric zones are earth at 
200 radius, jupiter (largest planet) at 1000 radius, so 
next powers are 200 and 1000. Zone of solid planets is 
ocean of curd whose size is in Bhagavata Purana, part 
5. Material upto saturn is madhu (glucose) and beyond 
that it is fatty substance (ajya=ghee, clarified butter). 
This will give an idea of various processes which may 
be referred to separately. 

66 Vedic View of Sri Jagannatha 

Chapter 3 

Incarnations of Jagannatha and Buddhas 
1. Incarnation -The word in sanskrta is avatara, mean- 
ing to descend. Root source is abstract, it is called up. 
Its transformations are branches of the tree downwards. 
English word is re-incarnation. This is based on the con- 
cept that abstract God creates and enters the creation- 

The descending is at 2 levels- there are 5 permanent 
structures in space called eternal avatara. There are 10 
main avatara in human form which had occured in a 
particular time and after doing the job, they departed. 
There is a bigger list of 24 avatara also. Bhaskaracharya- 
II in his Lilavati, text of math has explained this by per- 
mutation and combination. Visnu has 4 weapons in his 
4 hands. They can be arranged in 24 ways. First weapon 
can be placed in 4 ways in any of the 4 hands. Second 
weapon can be placed in 3 ways in remaining 3 hands. 
Similarly, next 2 weapons can be placed in 2, 1 way. 
Thus, they have 4x3x2x1 = 24 combinations. In human 
form with 2 hands, combination can be of 10 types. 
One weapon can be selected in 4 ways, 2 weapons in 6 
ways -a total of 10 ways. 

5 source elements or 5 stages of world tree give rise 
to 5 eternal avatara- fish form is 100 bilion galaxies 
floating like fishes in free space. The prime form of uni- 
verse, galaxy, or solar system are aditya (from which it 
started -adi= start) of 3 types- Aryama, Varuna, Mitra as 
stated earlier. The immediate surrounding matter is called 


3. Incarnations of Jagannatha and Buddhas-\ 67 

(boar) which is full of fat. The base of creation is Kurma 
(tortoise shaped structure in which creation occures. 
Creative process is called Yajna. 

2. Aditya-Aditya has been defined in Nirukta (2/13) 
of Yaska in 4 ways- 

(1) Which extracts or takes rasa (juice) -3TKvt WFT I 

(2) Which takes light or energy of bright stars-STT^rT 

vriflfdblMI'H. I 

(3) Which receives light from bright naksatra (constel- 
lations) -3TT<M wtfcTTT I 

(4) Sons of adlti-Sun and other gods have been called 
aditya-^H I Rd <4 ?°/^/??) 

With this meaning-7W/£ra, Varuna, Aryama, Daksa, Bhaga, 
Amsa- also are Aditya. 

Next para (2/14) of Nirukta gives 7 meanings or syn- 
onyms of Aditya- 

(1) Svah (T^.)-Svah has 3 derivations (a) Su+arana 
(^+ 3 R°T)= Which moves ahead easily. 

(b) Su+Iranah (^+^1: -which thoroughly destroys dark- 

(c) Su+Rtah (^+^:)=Rta (field of influence) where light, 
gravitational pull etc. are felt. 

(2) Prsni 0ff^T)-Pra+asnate(tf+3r«R% ^f:) -Which spreads 
colours or touches thoroughly (WET) 

(3) Naka OTT^)-(a) Which takes rasa (%cTT <*)HI*fJ 

(b) Which receives light or collection of stars (wr WTRFT). 

(c) Dyau (Sebright sky) is also naka as it removes lack 
of sorrow.^Ta (^=^l)=happiness, Aka (3T^=1:^l)=lack of 
happiness or sorrow./VaAra-removes (na) aka. 

68 Vedic View of Sri Jagannatha 

Agni is named naka which protects. 
^ 3T^ ^T"J^ 1% ^ ^T^(^T^ *T. ^ ? / ^ ) 
We desire to go naka, not this world. 
(4) Gau pft) -Which moves in space and takes rasa there. 
It reaches far away from earth, so it is dyau also. Plan- 
ets and stars move in it, so it is called gau (=go, in 

(5) Vistap -Which injects juices (^T). It is nor- 

mally used for tree, which takes juice from earth through 
its roots and takes them to its leaves. Current of river 
also is vistapa as Trivistap (Tibet) has three vistapa 
(Vitapa)- Brahma -vitapa is eastern part from where the 
water is drained through Brahmaputra (meaning son of 
Brahma) river to sea. The land beyond Brahmaputra 
river is Brahma {Burma), now called Myammara 
(=maha+amara=gveat among gods i.e. Brahma). 
Central part around Kailasa mountain (abode of Siva) is 
Siva- vitapa whose water is drained through Ganga river 
famed to have arisen from hair locks of Siva. West part 
is Visnu-vitapa drained through Sindhu river whose 
daughter is Laksmi ( Vaisno-devi shrine). The chain of 
creation from Svayambhu (whole world) via Paramesthi 
(galaxy), Saura (solar system), Chandra (sphere con- 
taining moon orbit), Bhu (earth) is called eternal tree 
(e.g. Git a 15/1), which has been calle skambha in 
Atharva-veda (10/7). Formless Brahma sees this tree 
remaining stand-still- 

^sf^cfts^ ^Trarnsfts^sr: >HH IdH : (^5 ^T. ^ / V ? K^T( ? V 

(6) Dyau (^)-Gau (?ft) and Vistap (#5<T)-both have been 

3. Incarnations of Jagannatha and Buddhas-3 69 

called dyau also which contain light (divah= lighted) and 
pious souls. 

(7) Nabha (^PT) -Which carries away juice or light, or 
which is collection of constellations (%cTT ^WMI^WHI^ 
^ftfwr "SFRO.Or, it is opposite of Bhana (=which is not 

3. Scientific concept of Aditya Aditi has been 
called all pervading in vedas- 

I.e. Aditi h all- dyau (space with energy), Antariksa (in- 
termediate space with light and rare matter), mother 
(creative field), father (creative cause), son (created 
world), Visvedeva (all energy fields of galaxy- 3 3 devas 
are in solar system only), paiichajana (5 fold division of 
gods, human races etc.). World is created from Aditi 
and it is again created from world. Created form is Aditya 
i.e. son of Aditi. 

Gita, chapter 8 starts with Brahma, Karma, yajna-as parts 
of previous. Brahma is creator and the whole created 
universe - 

Idam (this) is visible created world, tat (that) is abstarct 

creator. The whole creation is visible creation. 

This (created) Brahma is from Aksara (active form of 


sr^^^^WT(?ffaT3 / ?H) • 

Brahma is rasa i.e. uniform space. It has infinite mo- 
lecular fluctuations and motions. Only identifiable pat- 

70 Vedic View of Sn Jagannatha 

motion is called karma (work). In modern physics- 
Work=Force x displacement. 

The karma which produces desired objects in a cycle is 
called Yajna- 

3#T SRTf^q^^sf^E ^FT^C^fTcTT, 3 / ? ° ) 
3TvTT^ ^d I Pi M>jfri| Kvl ^F^R: I 

d^Hk^ld'sl^J R^i^HldfBd^l?H I 
T^Mc|fd~d: ^...|?^ I (^ffrdT,3T??TFr.^) 
Its opposite is Did which is world divided in parts -root 
verb do =to break in parts, by suffix ktich it becomes 
2?7Z> feminine form. In masculine also, do+ktin=diti means 
to break. Dana (donate) also is derived from this verb. 
After cutting from own possession, something is do- 

4. Three Aditya-Yhs, form from which the world 
started (adi) is called Aditya. The whole world started 
from abstract uniform Brahma called Aryama. Paramesthi 
(largest brick) is galaxy which is an egg of that Brahma 
i.e. Brahmanda. It has been formed from a zone of light, 
seen as halo of light around galaxy called nutrino co- 
rona. This light zone is called Goloka. Since it does 
work, it is called Kurma. Its primordial form is water 
like material spread in galaxy called Varuna. Similarly, 
source matter of solar system is Mitra. These 3 adityas 
are stated at many places- 

3 . Incarnations of Jagannatha and Buddhas-5 1 1 

fcrcrt sjjM^ ^ sfrPr ¥ctt sr^n^i 

There are three earth and 3 skies, in between the pairs 
there are 3 vrata or antariksa. The Rta (spread material) 
in the 3 antariksa are 3 aditya -Aryama, Varuna, Mitra. 
Earth is defined as the zone lighed by sun and moon. 
The place lighted by sun and moon both is our planet 
earth and its surondings. Own zone of sun is solar sys- 
tem-second earth. The last limit of sun rays is galaxy 
where sun is seen as point only. 

*T*PJ5 flR-^dl Yfwr cMcft l(1^oj^M V<V*) 

Size of brahmanda as limit of sun rays is in surya- 

siddhanta-^ °$\*\ WW WR W &fcm SJ^T ^UE 

Radiation energy of dyu (sky) starts the creation pro- 
cess, so it is father, region of creation is earth of 3 
types, so it is mother. A pair of parents is one dhama. 
Dhama Mother/ earth Antariksa /aditya Father/ dyu 
Lower Earth Bhuvar/Mitra Solar system 

Middle Solar system Mahar/Varuna Janah-galaxy 
Higher Janah-galaxy Tapah/Aryama Svayambhu 
The root form of world is visible in intermediate spaces 
{antariksa) only- 

5. VarMha- Construction starts from aditya. For that, 
spread material is collected which is called varaha. Spread 

72 Vedic View of $n Jagannatha 

of matter is water, its combined form is varaha (cloud). 
Varaha=vah (=var ox water) + ah-i.e. which collects wa- 
ter. Collected form is cloud (megha or varahara) stated 
in nirukta-^J^ *fat wfcT, «RI$K: l(Tf^ ferft,?/?°) 
5 stages of world have 5 varaha- 

( 1 ) 5Vaj2iZ?£Aiz-Primordial form of whole world is called 
adi-varaha which was conglomerate of gases with va- 
cant or rarer places in between. 

^T^Riwi: *<^H|JifcTlRHI u li ^RKl 

Brahma is head (souce) of devas, first among kavi (cre- 
ators), seer among knowers of Brahma, bison among 
animals (mrga=deer, in general all animals), hawk among 
birds and in woods it is their group (wood=timber, 
woods=forest). This soma (spread matter) is separated 
with sound-'f^rpt WfscTWcT IcrtsrcT-^ f 

3TTlWT-' c P^i; (^TrTT^r ^t.?3/u/?/?) 

=Self created Brahma started tapa (labour, it creates 
tapa=heat). He saw-there is no end of tapa. Alas! I am 
offering myself in beings and beings into me. By mutual 
merging of beings and Brahma, He become highest of 
all beings and became overlord. 

(2) Paramesthi- Giant gas clouds started contracting. 
When it was heated gradually, radiation started from 
that. Zone of radiation was Goloka. Matter within it 
sarted rotating due to gravitation, it was called Kurma. 
Brahmanda was created in its 10th part .This started 

3. Incarnations of Jagannatha and Buddhas-5 73 

process of creation ina cycle or yajna, so it is called Yajna- 
varaha-^^:^:, m\ *T 3nfc*T:(s*TcPT*I ^T.^/K/?A) 
That is Kurma, same is Aditya. 

erf Tjfsnff (4<^bT) -^f^MMi^-TrrRsq^ <rc^ *t: wrssR^-'tf 

^ffs9^(?-RPT«T WT.S /?/?/?=? ) 

By inter-mixing of earth (galaxy), creation started, from 
that extracts emerged-that became Kurma. 

cRT I iKcb<ld-dfHld ^ff: I ^sRTt t ^Jf: I dfHKIg: -*T*rf : M: 

^w*r:-ifcr (s*rn*t ¥r.^/V?/H) 

That which is named Kurma-by taking that form only, 
the Creator created beings. As he created or did work, 
he was called Kurma (dukrn=to do). Kasyapa (opposit 
of pa syaka= seer, in all the seen world) is Kurma. So all 
beings are of Kasyapa. 

f^RT^ I (^qfcT Wrf, W<1<W, ^Jf ^) 

=1 am telling measure of that Kurma as estimated. Its 

body is of 1 lakh (10 5 ) sanku (10 13 ) = 10 18 . 

(3) Solar system-Its primeval form is Sveta (white) 

varaha as white light started emanating after creation of 

stars like sun-"PT cM°^Ffa ^TTT ^ft ^TRT ^TFRTT R<=lRh I 

Prime Creator (Kavya) told like Usana (his place is Kaba in 
Ara6, his rule was on oceans) sequence of creation of devas. 
The great spread of matter (mahivrata) was separated (pada) 
with grades of light (suchi) and heat (pavaka). 

^ y^N(d-"t ^wr^rf^T (3Ri<Ui w.?/?/^A) 

That Prajapati( Creator) started creation with varaAaform. 

74 Vedic View of $n Jagannatha 

1 1 ^T^P^f V%m\ -M^Wdl I cTWf^ 


Devas as ago/' (fire, agri=leading creation) entered pot 
of ghee (clarified butter), by that varaha appeared. So 
Varaha is full of fat and born of ghee. So Go (creative 
radiation, cow) are born in varaha. 
Zone of sun is up to 33 ahargana, Prajapati is next outer 
zone at 34th ahargana- 

wfW3lt%Tr:, H^Nfd^^3T:(^m¥T.?/?/3A, W^T W 

(4) Bhu-varaha-The zone from whose material earth 
was created is its varaha. That varaha had held earth 
on a corner of its tooth out of the sea of solar system, 
called Arnava. As per Vayu purana (6/12), it has been 
called 100 yojana high from sun with body width as 10 
yojanas. Thus, earth is within 110 yojana of sun, it is 
about 109 sun-diameters from sun. 

(5) Emusa-varaha-Emusa is adjacent or close to earth. 
The atmosphere around earth is its emusa varaha. This 
supports the life forms and nourishes them by rains. So 
megha (cloud) is this varaha. 

1 jiWRT •jn^TRT^ft (?° 3TfcT)-cn^TT^ift cRT^ -d^H I 
¥ts^rr: (-ffspsTT:) ^ TRirfcT: \($WW ¥T.?V/?/ V??) 
That earth of 10 digits gave rise to Varaha called emusa. 
That is lord of this earth. 

6. Other 4 forms-(l) Yajna-Ths ceation process 
has been called sarvahuta yajna. It is completed in 10 

3. Incarnations of Jagannatha and Buddhas-6 75 

Now, in 10 days devas appear. They create as per year 
only-Rd^d^ch^f ^Mf: (cbl^dR. ¥T.^T. ^ / ? ) 
This work of devas is measured that is in 10 days. 
^^Kra^Frf^T if^^MW^ (STWT.?V?/ ^/^) 
Which works for 10 nights (time unit is day, calm con- 
dition fr creation is night). The devas of visva (galaxy) 
created the devas (of 33 zones in solar system). 
(2) Virat- Visible world - 
■dWP("PRIZ "PRRt srRj^: | 

From that, Virat appeared, from Virat, its lords. After 
being born it created extra, then earth and other places. 

^wr i dKwuilsebW4d-3jfdfdti4 ^rfRr *r5tf>, zr^i w^- 

...^Tll^TCSTCT "PRIZ I dfe<M^fWH£ld I WT "PKT^McT I "PRRt 
3T%^: |(OTf?T.??A/?/M) 

Purusa is Narayana (living in /2#ra=water) himself. He 
desired-I will hold all beings, myself will become all. 
Then he started yajna of sacrifice of Purusa (Bakarid in 
Islam) of 5 nights. From that everything was created. 

Virat (meter) is of 44 letters . That is structre of Viraja 
(44 parts) -place. From that Virat was formed. From 

Virat, its presiding lords appeared. 

3ilR^ vdcH<l i)cbi<)f^frT, 3ft--^-^R:-yv7|Nfdf^-K:-WT:- 

FR:-3F?f-Tr Tf^-(^rr) "PRiz I (w^t^t.?/?^/^) 

Aditya is completed with vowel U, Visvedeva {devas of 
galaxy) are E. Au, hau, /-are sounds of Prajapati indi- 
cating its prana, sound (vowel), food or vaAr-That is virat. 

76 Vedic View of Sn Jagannatha 

(3) Kurma- This has been explained in second form of 
varaha. This is Kasyapa which started measure of time, 
axial rotation of galaxy is caled manvantara of about 
310 million years. 

ffl^: WT: chhi^, cTT: cbMK^Md I V"^/? ) 
Time created the beings, time was the first Prajapati. 
Self born Kasyapa was from time, tapa (labour or heat) 
was from time. 

(4) Vamana (dwarf)- This is calles Visnu (compact) also. 

■sprRr i -rt "R R sapffq i st^rt: i s^ft snnrfPr stk^ i?<j i 

This is enclosing (valour) of Visnu who put his foot 
thrice. This world as dust has roots in Him (17). Three 
steps of Visnu are his 3 spheres (of influence). It is 
gopa (drinker of £t>=rays) among the waters. 
3JS*f RFT^RfcT, 3TTR WR^rf?T I 
^^TWmMf^W^ |(ohAlHPlN< H/^) 
Prana rises up, apana moves down. In middle is located 
Vamana whom all devas worship. 

Vamana himself is Visnu. He first placed Visnu, arranged 
in boundaries (chhanda). 

1 .Puranic Chronology-Identification of time periods 
(eras) for events is a yuga. It joins events with time 
cycles (yuga=to join). Two time cycle join to form a 
yuga. Munisvara has stated 5 types of yugas in his 
Siddhanta -sarvabhauma- 

3. Incarnations of Jagannatha and Buddhas-1 11 

5 years, 12x 5 = 60 years, 12x60 = 720 years, 
600x720= AaA' era, Kali xl0=l jtga. 
Like 7 yojanas, there are 7 yugas- 

pHlRHsMW<*H«f ^#fTT^TT ^HlR "^J: l(^?/?^V/^) 
7 join (j^ the single ratha (vehicle=body of man or of 
cosmic structures), 1 asva (horse, sva=next day, present 
state will not remain tomorrow , so time is called asva) 
flow with 7 names. Eternal cycle of motion has 3 navels 
(center or focus) in which worlds and cosmic structures 
are located. Here yuj of 7 types forms yuga or yojana- 
so both are of 7 types. 

Creation or yajna of different levels are completed in 7 
types of yuga- 

(1) ^a^irara-yuga-Education and improvement are 
called sanskara. Their yugas are- 

(a) Gopada-yuga-Like 4 feet of Gau (cow), this yuga 
has 4 years as its part. Another reason is that it starts 
in evening when cows return after grazing, called go- 
dhuli (dust raised by cows) time. Its 4 years are called 
kali (start of calculation, 1), dvapara (second after that), 
treta (third), krta (complete 4 years). This is basis of 
names of astronomical eras where they start from Krta 
and end with kali. This yuga is based on Aitareya Br.(l I 
13) where Indra instigates Rohita not to return to his 
father's house for being offered to Varuna. In the pro- 
cess, he explains 4 yuga years, 
^fr: Wm\ STTfrT, tifa^H^ I 

78 Vedic View of Sri Jagannatha 

Kali is sleeping, dvapara is rising, treta is standing, krta 
is completed by moving. 

Suppose kali starts on 1 st January evening 6 PM. This 
will be complete on 1st January next year at 12 PM 
(Year is of 365 days, 6 hours approx.). So kali has 
been called sleeping. Second year will end in 3rd year 
2nd January at 6 AM when people will be rising. Thus 
dvapara is rising. Treta will end on 4th year 12 noon 
when people (or sun) will be standing, so treta is stand- 
ing. Krta will end on 2nd January, 6 PM when again 
people (and cows) will be returning home. So Krta is 
moving. Due to leap year, the yuga will end after 4 years 
exactly on 1st january. In this system, civil year is of 
12x30=360 day, residual 5 days were year ending leave 
called pancharatra. Same tradition is followed in Christ- 
mas and Haj. In 4th year, there was sadaha (six days) 
remainder- a form of yajna in Aitareya brahmana. 
(b) 5 year yuga-ln Yajusa jyotisa 5 year yuga is stated 
which started on Magha sukla 1st when sun-moon joined 
in that naksatra (magha)- 
^RIsM^ FPfTT^ff^T *TT*F ^-W^ I 

When the sun and moon together (<il'Hi c hT'?rr^) with the 
star Dhanistha (^r-TTCT^t, Vasu is lord of Dhanistha ) as- 
cend the heavens f?3T STTf^ft), then there is beginning 
of the yuga (^1^^ anf^^FO, the months of Magha, of 
(Vedic) tapa, bright fortnight and the period when (if 
necessary) the days are abandoned (f^T^R"). 
The years were named by adding prefixes -sam, pari, 

3. Incarnations of Jagannatha and Buddhas-1 79 

ida, anu, idu- before word vatsara (son=year, 9th stage 
of creation is also kumara=son). Only vatsara or Id- 
vatsara is civil year of 360 days. 

(c) 12 year yuga-This is revolution period of Jupiter 
around sun. Years are named like lunar months -chaitra, 
vaisakha etc.-snferPR f an%W^wf cTt% s^r^-^f 
T^ff liyiwl c|i|ftfd | %^TSS"ferT: ^T>f ^R%T%W:, 
W?Tf TT^% (%f^T ¥T. \6/ \/\^) I =Aditya and angiras were 
competing to reach svarga first- -we will reach earlier. 
Those adityas reached earlier, angiras were later, in 60 
years. {Brhaspati is son of Angirasa) 

¥T.^/^/^/H)=^c///ya and angiras were competing to 
reach svarga earlier. Those adityas saw 5 i/o^a. They 
covered 5 hota or years each. Year consumes world, so 
it is hota. Adityas are 12. 
So, Aditya x 5 Ao/a =12x5=60 years. 

(d) 19 years yuga-Prabhakar Holay has explained Rk 
jyotisa with 19 year yuga. The first verse tells that a 
yuga has 5 samvatsaras. It does not mean that there are 
5 years in a yuga, as sam vatsara is only one of the 5 
types of years. Thus, in a yuga of 19 years calculated 
by Rk jyotisa method -there are 5 years of samvatsara 
type and 14 years of other 4 types. In yajusa jyotisa 
also, in 5x5 years of 5 yugas, there are 6 lost or 
suppressed years which again forms 19 year yuga- 

(In addition to days) months and years also are suppressed. 

80 Vedic View of Sn Jagannatha 

(e) Eclipse yuga- Joint motion of sun-rahu (node of 
moon), completes 1 cycle (called Saros) in 18 years 
10.5 days. A solar year has 371 lunar tithi, each has 9 
bhansa (parts of sky covered by sun in it). Thus a year 
has 9x371=3339 bhansa- 

3,339 agni revolved around sun in sky. 
3339 tithi = 111 lunar months (30 tithis in a month) + 9 
tithis =half of Saros cycle of 223 lunar months. 
(2) Human yuga-( a) Working life of man is about 60 
years in which jupiter (5) and saturn (2) complete revo- 
lutions. This is cycle of 60 guru years, called angira 
period in vedas. 

(b) Human life is of 100 years - 

ST^jC ^:(^ffaf%¥T.?? ?<V?°,^/l3, 3Rl<Ulsll.3/^/ 

Life of man is 100 years. This is called Sakra (short form 
of satakratu=sata+kratu= 100 yajha). Sakra is name of 

Indra was lord of earth and cultivation (sira=plough, 
sun) doer of 100 kratu (cultivation is main yajna in 
annual cycle). 

In 19 year yuga of Rk jyotisa, moon returns to the 
same naksatra. After 5 yugas of 19x5 years, 5 yugas of 
yajusa jyotisa are taken, then moon will be in next 
naksatra. Thus century can be named after naksatra of 
moon at its start. Saptarsi also move 1 naksatra in 100 

(c) For astrological forecast, human life is taken as 120 

3 . Incarnations of Jagannatha and Buddhas-1 8 1 

(3) Parivarta yuga-1 divya year or 360 solar years is 
period of historic changes. So, this has been called 
Parivarta-yuga. In Vayu-purana (23/113-218) 28 Vyasa 
have been counted. First Vyasa Brahma is at start of 
Sveta-varaha-kalpa. 2-5 vyasa periods are called 2nd 
to 5th dvapara. Then 6th to 9th, 12- 13th, 15th to 28th 
are called parivarta periods. 14th is called paryaya, 15th 
is also named as dvapara. In period of 24th Vyasa Rksa 
( Valmiki), end of yuga has been called kali. Vayu-purana 
(98/72, 74, 88-92) tells all these periods as parts of 
treta- Varaha-Ath, Bali-lth, Da ttatreya- 10th, Mandhata- 
15th, Parasurama- 19th, Rama-24th, Vedavyasa-2Sth. 
Also see chapters 70, 86 etc. Brahmanda purana tells 
yuga of 26,000 years at one place and at other place, it 
is called manvantara of 71 yugas-71 x360=25,560 
years. Parts of treta in Vayu are also of this period of 
360 years. 

FTR*^: *T^zr3 l(^) 

cT^r lich^yfd Tgj iM^Kffr#^-|(^)-(^TFS A A) 
That first man was Svayambhuva Manu. His 71 yugas 
are called manvantara. 

^ff^Tfcry^ih^rfRr^i^iR^ i^rkT^t^r (^i^.^A/ 

R% / \%)=Yuga is of 26,000 manusya (human) years. 

.sTETfwfcr ^nnwrai mj f^FRte^: i(^) 

In Vaivasvata Manu period, 28 yugas have passed (till 
Vedavyasa, 3102 BC). He came 43 yugas after 
Svayambhuva Manu. 

82 Vedic View of $n Jagannatha 

Svayambhuva was Adama. His wife was Havyavati. 

16,000 years after him (came Vaivasvata Manu). 

(4) Sahasra-yuga-Bhagavata purana (1/1/4) tells about 

1000 year session of Saunaka. Man lives for hundred 
years only, but standards of morality, etiquette, religion 
last for thousands of years After session of Saunaka, 
revision of puranas was done 3000 years later by 

Vikramaditya which is current for 2000 years now- 

ffeWMHWT^cR I? I 

TjrferT ^R^fd I 3 I («TRM ^fcWf.Y / ? ) 

At the end of dvapara, purana was described by Suta 
with sories of Sun and moon race kings. The same was 
re-compiled by Vetala in Visala where scholars were 
gathered by King Vikrama. 

2 ZVvya-years (720 years -Munisvara) or 3 divya-years 
(1080) are about 1000 years. Path of Buddha was for 
1000 years and of Prophet Mohammed \t was 1400. 

Saptarsi yuga is called of 2700 divya or 3030 manusa 
years - 

With manusa measure, saptarsi-year is of 3030 years. 
*THff $M% Wfc% W% I 

3. Incarnations of Jagannatha and Buddhas-1 89 

Saptarsi (seven sages) stay in each naksatra for 100 
years and cover entire circle of 27 naksatras. 

WTS^J ^ ^TfT I ? o\ I 

The line joining two eastern stars (Pulastya, Kratu) of 
seven sages rising in sky meets a naksatra which is said 
to be joined by saptarsi. It remains 100 years in each 

See also Vayu (99/412,421), Brahmanda (2/3/14/ 

Here, divya-y ear is solar year of 365.25 days and manusa 
year is of 12 lunar sidereal revolutions (12x27.29=327.53 
days). Stars are almost static due to large distances, 
but the line joining 2 stars in east meets some point on 
zodiac which is called constellation occupied by saptarsi. 
It covers circle of 27 naksatras backwards in 2700 
years, 100 years for each naksatra. 
3030 manusa years=3030x327. 53/365. 25 

=2717 solar years. 
Yuga of Romaka-siddhanta is of 2850 years (Pancha- 
siddhantika of Varahamihira) . This is 150 times Rk yuga 
of 19 years. 

(5) Dhruva or Krauncha yuga- This is 3 times saptarsi 
era i.e. 9090 manusa or 8100 solar years- 

This has been called krauncha (heron) samvatsara in 
Vayu purana (57/18). 

84 Vedic View of Sri Jagannatha 

It is about 1/3 of precession cycle of earth axis. Line of 
earth axis extended north comes close to 3 stars in its 
circular path, which become pole-stars by rotation. The 
shape of that star-group is like krauncha (heron) bird. 
On earth also, region adjacent to north pole is Kraunch 
dvipa (Canada, Greenland, Iceland) with broken coast- 
line. It started when king Dhruva who went to north 
pole after death. After Dhruva years (8100), Skanda 
was leading Deva army and broke Kraunch dvipa (both 
Puranic legends). Again after 8100 years, king Yudhisthira 
expired in Kali 25 (3076 BC) when Laukikayoar started 
in Kashmir. 

Similar period is found by joining two Guru years. In 

85 solar years, Guru years are 1 more (86). In south 
Indian Pitamaha system, 60 solar years are Guru cycle. 
Both cycles combine in 85 x 60=5100 years. In the year 
Rama was born, Guru cycle started with Prabhava year 
in both Surya and Pitamaha siddhanta counts ( Visnu 
dharmottara purana 82/7,8). Valmiki Ramayana states 
planetary positions at the time of Rama birth which was 
at 10-47-48 LMT on 11-2-4433 BC. Fish (Matsya) in- 
carnation at the time of glacial floods was 5100 years 
ago in 9533 BC when both cycles had started together. 
This is approximately time of last glacial floods. 

(6) Ayana or Historic yuga-As per modern astro- 
physics, earth-axis rotates in a conical path making a 
circle in 26,000 years. This has been called yuga in 
Brahmanda purana (para 3 page 82). But glacial ice/ 
flood cycle on earth is due to 2 reasons as per 
Milankowitch Theory, 1923 (see The Earth, by A.V.. 
Byalko, Mir Publication, Moscow, 1987)- 

3. Incarnations of Jagannatha and Buddhas-1 85 

(1) Rotation of apogee of earth orbit in about 100 thou- 
sand years. Apogee being the farthest receives least light 
and heat of sun. 

(2) Rotation of earth axis in opposit direction in 26,000 
years. When north pole is away from sun, i.e. sun ray is 
perpendicular to southern hemisphere, there is cold in 
north part which has major land mass. In the land 
surounding north pole, polar glaciers expand and con- 
tract in long cycles. 

When both effects combine, i.e. when earth is at apo- 
gee then north pole also is away from sun, then glacial 
winter sets i.e. glaciers expand to lower latitudes. When 
north pole/apogee are separate, glacial summer comes 
and polar glaciers recede to higher latitudes. Glacial 
winters were 11.2, 33.2, 60.1 thousand years ago. Gla- 
cial summer or great flood occured in 20.0, 45.5, 69.2 
thousand years ago. The cyce of glaciation is in 21,600 
years - 

1/21600=1/26000 +1/100,000 

Middle of the two cycles of 26,000 and 21,600 is taken 
as 24,000 years for long term calender. Due to fluctua- 
tions in earth rotation, this period matches more closely 
with glacial cycles. For this, long period of apogee mo- 
tion (estimated recently by NASA of 413,000 years) is 
merged with precession, causing faster rotation in In- 
dian texts - 

1/24000- 1/26000= 1 /41 2000. 

This causes long term correction in cycle of 24,000 years 
coming from long past followed by Brahmagupta and 
Bhaskara-R without understanding exact reason. This is 
real Bija-sanskara (seed-correction) due to error in math- 

86 Vedic View of Sn Jagannatha 

rection of constants to match with observation-these 
also are used commonly in physics. Long term correc- 
tion has 4 quadrants of 6,000 years, in 2 quadrants, 
correction is positive, in other 2, it is negative - 
TsTWf^^ooo) ^n^RTt WFRTTFTT: WJWTeT (^°°) fcTT: I 

cTssf "ft (^) ffto (\) w^nfwft^^i^i^ I 
^K^^fWft 0) w-=i<sM fcrf«r (?H) W"3"f*RP*ftt I 

(H^)w^^sf^%, fl (^) f (%) ^ w^s#pj i^o i 

WTWlf (? ; ?ooo)'^rr: WM: W: ^ HI^KI^^ 4ld^ I 
(<0 IVS I 

(^I^NI^-^ RuKd f^Kt^T, ^-Hftfl", ^)-^T(W ^T- 

The Z?i/a correction is in cycle of 24,000 years with 4 
quadrants having positive and negative corrections. 
Bhaskara is unable to explain the logic and tells that it is 
coming from remote past. Surya-siddhanta, 
triprasnadhikara (9,10) mentions 27° oscillation in 1800 
years which also amounts to 360° rotation in 24,000 
years, and its correct results are only proof. Yuga of 
12,000 divya years is given in all puranas. 
This gives first half as utsarpini (ascending) yuga of 
12,000 divya (solar) years in which correction is posi- 
tive or yuga parts are in order of kali to satya. The other 
half is avasrpini (descending) starting with Satya and 
ending with Kali. Creation started with Satya yuga, so 
day of human Brahma starts with descendig cycle. At 
present (3102 BC- Vedavyasa 

3. Incarnations of Jagannatha and Buddhas-1 87 
time), third day is running - 

eh^Ksi) #^kt| w^m^r Rh^ l (^Rm tj, yfa^f. ? / ? / 3 ) 
This Sveta-varaha- kalpa is 3rd day of Brahma. 
Precession cycle has been called Ayana-rasa in vedas. 
Rasa is a cyclic process of creation- 
ist %^T¥t ST^TR^J ^FFT^ .... ^TFT^Wl ^RT sftcTT: I 

R^|U|wfyHHlfNTT#, ^Tf^Tfft vg^m I?? I 
wf^^KcT W? WcTTcT, ^Tf2TcT: 'M^wl "f^FM I 

C\ O C\ O X 7 

(tfxKfa sTT^T V?/?) 
Devas fulfil desires, rise from Indragm (Krttika) to 
Visakha. Then they become full and it is called 
paurnmasi. Then the movement reverses. This move- 
ment is around naka (top point of ecliptic sphere) 
Nutation is change in angle of inclination in earth axis 
from 22.5 to 24.5° in cycle of 41,000 years. This has 
been called chyuti. On the basis of chyuti references, 

Pandit Dinanath Shastri Chulet has determined period 
of Satapatha Brahmana 54620 BC, Maitrayani upanisad 
23000 BC and Vedanga jyotisa in 22,022 BC etc-See 
Report of Paiichanga Committe in 1931, by Yashavant 
Rao Holkar, king of Indore (M.P.) under chairmanship 
of PL Dinanath Shastri Chulet (pages79-80 in part 1 
and pages 171-176, 197 in part 2). His separate book 
Veda-kala-Nirnaya (Indore, 1930) page 238-239 also 
gives chart and astronomical/geographical explanation. 
In descending cycle, Kali started on 17-2-3102 BC. and 
continued upto 1 902 BC. Then kali of ascending cycle 

88 Vedic View of Sri Jagannatha 

mained till 702 BC. Dvapara of 2400 years was till 1699 
AD. Then treta of 3600 years started whose sandhya 
(junction) period of 300 years was till 1999 AD. At junc- 
tion of ascending/descending kali , Buddha appeared. 
After start of dvapara, Sahkaracharya revived vedas. 
Treta is period of yajna (production) which is evident 
from industrial era in sandhya and information technol- 
ogy after that. This is nature of the yugas stated in 

^Ktsn^r l(-Hsmi<d, snRiM^f,^) 

In Satya (Krta)-yuga, there is no yajna, it is formalised 
in trata only. After viplava (floods, violence), dvapara 
comes. In kali, all yajna and vedas vanish. In treta, 
veda, yajna and society are in order. They decline in 
dvapara with shortening of life. 

Glacial periods also match with this era as shown in 
chart of yugas. 

(7) Astronomical era-Taking divya year of 360 solar 
years, ]yotisiya yuga of 12000 divya years=43,20,000 
solar years is described in all puranas. It has 3 explana- 
tions - 

(i) In Bhaganopapatti (origin of revolution period of 
planets) of Siddhanta -siromani, Goladhyaya, Bhaskara- 
II has written that yuga is the period in which all planets 
complete integral number of revolutions. 

(ii) Pandit Madhusudan Ojha in Indra-vijaya (Jodhpur Uni- 

3. Incarnations of Jagannatha and Buddhas-% 89 

versity, Rajsthan) has written that North pole was ear- 
lier at Pamir (Pran-meru=eavliev pole). The cycle of north 
south motion of north pole on earth surface is 1 yuga. 
Its quadrants are covered in periods called-kati, dvapara, 
treta, krta of 1,2,3,4, parts. This is seen as continental 

(hi) Periodic increase/ decrease of earth has been men- 
tioned in kalpa or yuga (e.g. Goladhyaya, bhuvana 
kosa, 62 in Siddhanta-siromam) is actually shortening 
and incease of earth orbit (eccentricity of about in 
circular shape to ellipse), (ii, hi) depend on motion of 

8. Yuga- Cycle -Sanska'ra and human yugas are too 
small for historic periods, astronomical cycle is too big. 
So we take the base of Ayanabda yuga for chart of his- 
tory. This has been specifically called ayanabda yuga- 

Brahma (Svayambhuva Manu) was in initial treta -yuga. 
Then Braja-kula (group of devas) existed. Long period 
has passed as per Ayanabda -yuga. 

1 day night of human Brahma =12,000 years descend - 
ing+ 12000 ascending. Here, start of day is taken from 
descending sequence as the astronomical era in that 
sequence. Night has to be in opposite order. As shown 
at page 88, this is the third day of Brahma running. This 
yuga matches perfectly with saptarsi and Dhruva eras, 
yuga parts of puranas and the modern estimate of gla- 
cial years. Important dates are given by planetary posi- 
tions also. 


Vedic View of Sri Jagannatha 

Yuga- cycle 

Cycle Sequence BC years Start of yuga Glacial years 

61,902 Satya- Ice age 69,200(previous treta) 
Descending 57,102 treta Flood-58100 Manija era 

53,502 dvapara Some sukta of this era as per 
Dark age 51,102 Kali mxtaXion- Dinanath CJiuJet-1925 
(1st) 49,902 kali 

Ascending 48,702 dvapara 

46,302 treta Ice age 45,500 

42.702 Satya 

37,902 Satya 
Descending 33,102 Treta Flood 31,200 

29,502 dvapara Adya treta-Brahma-Varaha kalpa 
21.102 Kali 29, 102- Svayambhuva Manu 

Initial(ac^)25,902 kali 

(Svayambhuva)2A ,1 '02 dvapara 43x360=16,000 years 

Ascending 22,302 Tretalce 20,000 
18,702 Satya 


19, 21 6- Dhruva-\ 

13,902 Satya Vaivasvata Manu 

Descending 9,102 Treta flood 9,200' 

5,502 dvapara 28 x 360= 10,000 8416-Iksvaku 

Present 3rd 3,102 Kali 3,102 

11 M6-Dliruva-2 

Kali 5,116-Saptarsi-2 

( Vaivasvata)!, 902 Kali 1 805-Death of Buddha 3016-Laukika-3 
Ascendingl 02 dvapara 1 55- Sudraka,125-Malava, 612- 

AD 1,699 Treta 17 00 -Indus trial revolution 

AD 5,299 Satya 2000-End of treta-sandhya. Information era 

Treta counts in Sveta-varaha Kalpa- 
\parivarta yuga = 360 years (degrees of circle) 
1 treta= 3 600 years =10 parivarta yugas 

Two tretas starting in 22,302 and 9,102 BC had 10 +10 
=20 parivarta. In extended treta, 3 cycles of 3x360 = 

3. Irrarnatiais cf JagannCtha and Buddhas-8 

?080 years were completed in 5502-1080 = 4422 BC. 
Thus, Rama was born in 4433 BC i.e. he was in 24th 
treta ( Vayu Puana, chapters 70,86,98). Dattatreya was 
in 10th treta (ending inl 8,702 BC), or beginning of 
present descending treta (9,102 BC). Parasurama was in 
19th treta i.e. 9th in 2nd cycle = 2x360 years before 
5,502 BC. Kollam era starts in 6,177 BC (thousands 
years are completed in 824 or 1824 AD ). Mandhata 
was in 15th treta, i.e. 5th part in 2nd treta =9,102- 4x360 
=7,662 BC to 7302 BC. 18 generations after Mandhata 
was Bahu who was defeated by yavanas (Brahmanda 
purana 2/3/63/120). As per Megasthenese, it was 6,451 
years 3 months before 326 BC July (rains at time of 
Poms war), i.e. in April 6,777 BC, i.e. 8-900 years after 
Mandhata. Then Sagara drove out yavanas (Ionians- 
descendants of Anu, son of Yayati) .70 generations after 
Sagara, Brhadbala was killed in Mahabharata war by 
Abhimanyu. Then, for 30 generations, Suryavamsa 
continued till Sumitra ended by Mahapadma-nanda in 
1634 BC. Nanda and his 8 sons (2 generations) ruled 
for 100 years. Then 12 Mauryas +10 Suhgas +4 Kanvas 
+ 30 Andhras ruled. After that, during Chandragupta-l 
of Gupta era, Alexander attacked in 326 BC. This comes 
to 160 generations. Megasthenese tells 153 generations. 
Probably 7 generations in between were not kings or 
some kings of same generation specially in Andhra 
dynasty might have ruled. During this period, there were 
2 democracies for 120 years (21 republics of Parasurama 
of about 5-6 years each, 21 times wiping of ksatriyas) 
and 300 years Malava-Gana, starting from Sudraka-saka 
of 756 BC ( YaUyacharya in 

92 Vedic View of Sn Jagannatha 

in Jyotisa-darpana, verse 7 1 ) to Sri-Harsa-Vikrama samvat 
of 457 BC (Ai-Biruni, India). This Vikrama was second 
son of Govindapada, guru of Sahkaracharya. 
Kasyapa- Among 28 Vyasa listed in Vayu, Kurma, 
Brahmanda puranas, first was Svayambhuva Manu who 
was Brahma, second Kasyapa also was Brahma, so a lot 
of time lapsed between them. 28th Vyasa was Krsna- 
Dvaipayana in Mahabharata. In astronomical kalpa, 14 
Manus come one after another. First half of 7 Manu 
periods is like sunrise to noon. In same way, there is 
decline in next 7 Manus, so these are called Savarni 
Manus. In human eras, Savarni Manus are cousins ( same 
varna or family) to first 7 Manus and are of same period. 

Sl.No. Main Manus Savarni Manus 

1. Svayambhuva Meru Savarni 

2. Svarochisa Daksa Savarni 

3. Uttama Brahma Savarni 

4. Tamasa Dharma Savarni 

5. Raivata Rudra Savarni 

6. Chaksusa Rauchya 

7. Vivasvata Bhautya 

Brahmanda Purana (1/2/36/65) tells that the four 
manus- Svarochisa, Uttama, Tamasa, Raivata-were 
descendants of Priyavrata, elder son of Svayambhuva . 
Svarochisa was son of Akuti, daughter of Svayambhuva- 
Manu. She was married to Ruchi Prajapati (father of 
Rauchya -Manu). Other 3 were sons of Priyavrata. First 

3. Incarnations of Jagannatha and Buddhas-% 93 
5 Savarni Manus were grandsons of Daksa-Prajapati 
through his daughter Priya (or Kriya- another version) - 

^Wf^RcT^t^Ktf^T^T: \\\\ \\ 

^W%"ft <ftfWT: f^TFTT: ^TT:("^TF^^m ? A/?) 

Brahmanda-purana (3/4/ 1/23,24), Vayu-purana (4/ 
100,58/30) give similar story. Last two Savarni Manus 
came after Chaksusa who was grandson of Dhruva 
(Harivamsa-purana 2/15). Period of Kasyapa (Brahma - 
Savarni) covers 5 generations from Chaksusa to Prthu. 
In-between Vr, Anga, Vena, appeared. 

Svayambhuva Chaksusa Vaivasvata 

40 generations 12 generations 

52 generations (incomplete list) = 15,120 years. 

Thus,l generation =15,120/52 = 290 years. 

Chaksusa =29,W2(Svambhuva)-40 x 290 =17,500 B.C. 

Prthu =17,500-5x290=16,050 B.C. 

Thus, Kasyapa period is 17,500 to 16,050 B.C. 

Then, up to 11th Vyasa Rsabha, 2 parivarta periods 
can be given due to their importance. In period of 6th 
Vyasa Vavasvata-Yama, 4 parivarta are assumed due to 
glacial floods. Remaining Vyasa are given 1 parivarta of 

360 years each. Thus, 28 Vyasas are (see -^<j u i] ^ 

94 Vedic View of Sri Jagannatha 

X.Svayambhuva Manu {Brahma )-(29,100-17,500 B.C.). 
This is also period of Svarochisa, Uttama, Tamasa, 

2 .Kasyapa {Brahma -Savarni Manu) - (17,500-16,050 
B.C.) -Also period of Chaksusa and other 6 Savarni- 

3. Usana-Kavya, i.e. Sukracharya (16,050-15,330 B.C.). 

4. Brhaspati-(\5, 330-14, 61® B.C.) 

5. Vivasvan (5awYa)-(14,610-13,900 B.C.) -Surya- 
siddhanta, Vaivasvata Manu. 

6. Vaivasvata-Yama-( 1 3,900-12,460 B.C.) -Glacial floods. 
7 .Indra -Satakratu- (12, 460-11, 7 40 B.C.). 

8. Vasistha-d 1,740-1 1,020 B.C.). 

9. Apantaratama (Sarasvata) -(11,020-10,300 B.C.). 

10. Thdhama-( 1 0, 300-9, 5 80 B.C.) . 

11. Rsabha-(9, 580-8, 860 B.C.). 

12. Atri-(S, 860-8, 500 B.C.). 

13. Dharma (Nara-Narayana)-(%,500-%,\4Q B.C.). 

14. Suraksana or Suchaksu-{8, 140-7,780 B.C.). 

16. Dhananjaya-(1 , 420-7, 060 B.C.). 

17. Krtanjaya-(1 , 060-6,700 B.C.). 

18. Rtanjaya-(6, 700-6,340 B.C.). 

19. Bharadvaja-{6,340-5,9S0 B.C.). 

20. ^^^-(5,980-5,620 B.C.). 
IX.Vachaspati (Niryantara)- (5, 620 -5, 260 B.C.). 

22. Sukalyana (Somasusna)-(5, 260-4,900 B.C.). 

3. Irramaticns of JagannCtha and Buddhas-9 


23. Trnabindu- (4,900-4540 B.C.) 

24. ValmlM-(A, 540-4, 180 B.C.). 

25 Jakti-Vasistha-(A, 180-3,820 B.C.). 

26./a/utarnya-(3,820-3,460 B.C.). 

21 .Parasara-(3, 460-3, 100 B.C.). 

28 .Krsna -Dvaipayana-(3 ,100 B.C. onwards---). 

9. Buddha and his birth- Like 24 incarnations, 
there are 24 Jaina Tirthankaras and 28 Buddhas. But 
except Gautama Buddha (9th among 10 Vfeni/ incarna- 
tions) and last Tirthankara Mahavira, all others were 
denied by Oxford scheme in 1831 to destroy Indian cul- 
ture and orientalists are still guided by them. Thus, start 
of Jaina and Bauddha thoughts is considered to be from 
Mahavira and Siddhartha, time of both being shifted later 
by about 1300 years, thereby destroying framework of 
Indian history. 

Concept of Jagannatha is Purusa or conscious being. 
Buddha is related to buddhi. Jaina is related to 24 ele- 
ments of Prakrti. Jaina and Bauddha sects deny the 
existence of Purusa, rather do not depend on it, so they 
are called nastika (i?a=not, as//=existance, ira=follower) . 
Purusa element of 5x5 elements of sahkhya are denied 
in it. Since purusa has no classification or description, 
these theories remain approximation of sahkhya. Jaina 
thought has 7 fold logic- 1 more than 6 darsana of Vedas, 
double the number 12 of anga and upanga compared to 
6 of veda. Like 4 pada of Purusa, there are 4 sreams of 
Bauddha thought- Madhyamika, Vijnanasti, Yogachara, 


Vedic View of Sri Jagannatha 

Vaibhasika.Two mimansa are joined in vaibhasika. 
Vasesika is similar to madhyamika. Vijhanasti is com- 
bination of verbal logic and sanakhya. Yogachara is same 
as yoga-darsana. Another grading can be- 

1 .Purusa- Jagannatha, astika, veda. 

2. Buddhi-Buddha 

3. Prakrti-Jaina 

A.Mana removed from prakrti- Charvaka 

Buddhi is an element of prakrti, this is higher than mana. 
This is compared to a ratha ( chariot) - 

3TWR^R#fe 3TCft Wfa<J I ff^^mf^^fe^T: ^ (3) 

Buddhi is higher than mana-- 

Ratha (physical body)- Charvaka 
Horses or engine=organs+bridle=i77&na (mind)--/&y?a 

Driver( sarathi)=Buddhi (intellect) -Bauddha 
Owner of ratha =Purusa -Veda 

Astika view starts from top-uniform, abstract field 
called rasa. That is Brahma. Various stages of creation 
are its vivartta (transformation) 

Nastika view starts from physical world. Charvaka stops 
before mind. Mind, organs and their interaction is de- 

3. IiratrHticns of JagannCtha and Buddhas-9 


in Jaina view. Buddhi (intellect) is basis of Bauddha 
view. Buddhi is controller of mind and other organs 
and by its successive develoment, one can improve him- 
self and the world. In Jaina system, buddhi, mind, or- 
gans-all are parts of prakrti-their various collections 
(pudgala) explain the world. 

Since these views are complementary (some feel con- 
tradictory), they always existed. There are 4 levels of 
development of buddhi , like 4 Purusa or Kala- 

Sravaka (aspirant) -common individual 

Bodhisattva-Dewelop'mg stage 

Pratyeka Buddha-Developed stage of individuals, in- 
carnations of Buddha. 

Samyak Buddha-Highest state of Buddha realized for 
brief moment. 

Samyaka Buddha is a unique state, and there can be 
only one such Buddha. Pratyeka Buddha is its visible 
human form. For 7 lokas, 24 Prakrti, or 28 defects of 
buddhi m sankhya, there are 7, 24, or 28 Buddhas. List 
of 28 human Buddhas is given in Mahavaihsa, who ap- 
peared in different places and times. 

28 defects or weaknesses (asakti) of buddhi (Sankhya- 
Tattva-Samasa 13, or, Sahkhya-Sutra 3/38, Sahkhya- 
Karika 49 ) can be explained in 3 ways- 

(a)S ankhya Karika divides it into 3 parts- 11 weak- 
nesses of 11 organs (5 sense organs, 5 organs of action, 
mana) + 9 obstructions to satisfaction (tusti-viparyaya) + 8 

98 Vedic View of Sri Jagannatha 

to siddhi (powers). 

(b) There are 52 points of sakti m human body as per 
tantra. This corresponds to 52 letters in siddha-ovder of 
letters (49 of Devanagan -form from a to h, +ksa, tra, 
jna for ksetrajha- purusa), or 52 pitha (centres) of sakti 
worship. These are images of Goloka or Kurma which 
creates galaxy and is 10 times larger. Its size is 52 
ahargana or 2 " times earth-size. Out of these 52 
points of sakti, 24 are purely material for 24 elements of 
prakrti. Remaining 28 saktis are forms of Buddha. 

(c)Sankhya is 5 dimensional material space which is 
measured by 5 basic units of physics (5 tanmatra). In 
surface description, it has 5x5=25 elements. Taking mind 
as 6th dimension, Saiva-darsana has 6x6=36 elements. 
Extra 36-25 = 11 are rudras. These are 4 combinations 
of Siva and Sakti and 7 forms of maya (covering power) 
and its 6 covers. Any indivisual object can be arranged 
in 17 patterns to cover a plane, (plane-crystellography 
theorem of modern algebra), so 17 is called purusa or 
cloud (which covers like plane sheet, synonyms are 
ghana, ambara, megha etc.). Thus, there ar 1 1 rudras 
+ 17 arrangements of purusa =28 Buddhas. 

10. Times and places of Buddhas: It is difficult to 
find time and place of all Buddhas. Time is given as per 
purana chronology explained earlier. Buddhavamsa in 
Pa'li is published by Nalanda Mahavihara, Patna in 1959 
AD. It lists 28 Buddhas at pages 297-381. At page 304- 

srcftcf ^gl^T f^TFT %f^RT I R<£)fad"^ H<J-H<Mld I 

3. IixamatiarB cf JagannCtha and Buddhas- 9 
f^TWI pHldM ffeTT I HcbW^fl cHlehf^d ¥^T% II 

Buddha-charita (24/43,44) of Asvaghosa writes about 
many Buddhas- - 

J|d*d£l "fefof ^HHIdl: II 
^R^R ^%^T *jR^Rl dH^M: I 
^fefWTS^f-Rwrf^ ^^R^TT^Td; II 
( 1 ) Ma®ju°rn Buddha was in China. He was 
BrahmC cr FCn and sourse of all wisdom. He 
was on of 7 BrahmaAs . He may be 
Sv^yambhuva Manu in 29,102 B.C. or about 
that period. 

(2) Kasyapa is also Buddha and his period is about 
17,500 B.C. He was in north-west part of India, at 
central point of Deva (India+China+Russia), Asura (Af- 
rica, west coast of Asia, Americas) and Daitya-Danava 
(Deutsh=Dutch-German, Danube river zone in east Eu- 
rope). Caspian sea is named after him. Kasyapa view 
was popular at time of Gautama Buddha also. (Purana 
Kasyapa at Kasapa in Rohtas district of Bihar). 

(3)Amitabha Buddha also was in China at the time of 
Rama (4,433 B.C.). His teachings to Ravana, king of 
Lanka are called Lankavatara-sutra. Vasistha had gone 
to him as ordered by Mahamaya to obtain knowledge. 
Yoga-Vasistha-Ramayana calls him Kaka-Bhusundi at 
north -east of Meru (Pamir) which is China only (Nirvana 
khanda, first half, chapters 14-17). His visit to Buddha 
is described in commentary on Lalita-Sahasram by 
Somananda in expla- 

100 Vedic View of Sri Jagannatha 

nation to name Sadgatiprada (verse 103, name 201) pub- 
lished by Pitambara-Pitha, Datia (Madhya Pradesh) . View 
of this Buddha is described in Valmiki-Ramayana, 
Ayodhya-kanda, chapters 108-109 by Jabali and refuted 
by sri Rama. Here, Bauddha-Jaina-Charvaka are placed 
in same anti-vaidika category. Buddha, Budha, 
Tathagata, Sakyatama (Sakya) all are mentioned in verse 

(4) Sumedha Buddha-He was in the time of Parasurama 
(6,177 B.C. death). He lived in Mahendragiri (hills of 
Phulbani, Ganjam in Orissa), where a district and its 
headquarter on south bank of Mahanadi is still called 
Baudha. Mahendragiri was old place for tapa. When 
Parasurama (or, one in his line of disciples) handed over 
his bow or mantle of incarnation to Rama after Siva- 
dhanu was broken by him, he came to Mahendragiri 
for tapa. Story of this Sumedha is written in Tripura- 
Rahasya. He is also the sage who preached Durga- 
saptasati in Markandeya-purana. Ten maha-vidya are 
10 prajna-paramita taught by Sumedha -Buddha. 
Sumedha Buddha is mentioned in (d I *TT£RT sffc Rui-rl- 
jftTfaTST ^"fw^T-f^R TP^Wn T Tft^,'qz^T-Y ) page 1 8 as 
author of Tripura-rahasya. In C^ffe ?J?f ^#T-3TRFf ^5^3"- 
4)dl<HM cHK*fkw,"fc#-i3 ) at pages 180-182, his descrip- 
tion is given. He is rsi of Durga-saptasati also in 
Markandeya -purana. 

(5) Sakyasithha Buddha -This Buddha was just be- 
fore Mahabharata war and has visited Nepal as per 
chronology of Nepal kings. He visited during reign of 
Jitedasti, who was killed in Mahabharata war on side of 

3. Irramaticns of JagannCtha and Buddhas-9 

er of Jitedasti was Humati who went to forest with 
Pandavas. Visit of Sakyasimha-Buddha to Nepal is de- 
scribed in Nepal list of kings. See-Indian History & 
Culture, by BHISMA Bombay, vol.-4, page 299. His story 
is in Mahabharata ( Vanaparva, Kairata parva, chapters 
38-41) and Kiratarjumyam epic. Siddhartha Buddha 
was called Sakyamuni, not Sakyasimha; although 
Amarakosa has listed Sakyasimha also as a name of 
Buddha. This is earlier than Siddhartha and may be from 
some other &akya (Sal forest area) family. Forefather of 
Siddhartha Buddha was Brhadbala who fought 
Mahabharata war on Kaurava-side and was killed by 
Abhimanyu. Mahabharata, Santiparva, chapters 307-308 
describe teaching of this Buddha in detail (teaching of 
Vasistha to Karalajanaka). This gives 4 categories of 
Buddha- stage-- Abuddha, apratibuddha, budhyamana, 
and suddha (or visuddha) buddha. Teaching of sila in 
chapter 124 by Prahlada to Indra is based on Kasyapa 
Buddha, who was guru of deva, a sura both. 

(6) Kali-Buddhas before Siddhartha -Th up a (stupa)- 
varhsa tells about Stupa (mounds) of Krakucchanda, 
Kanakamuni and Kasyapa (2nd) Buddhas. Fa-hien (5th 
century A.D.), Chinese traveller tells about pitha where 
4 Buddhas (these 3 and Siddhartha) had sat --at Champa 
(Bhagalpur in Bihar) , Saket (Ayodhya). Krakucchanda 
Buddha was born 100 Kms. south-west of Sravasti and 
Kanakamuni was born 8 Kms. north of Sravasti as per 
Fa-hien. Kasyapa-Buddha (2nd) was in Tu-vi-yi 
(Tandava) village 15 Kms. west of Sravasti. Nigalihva 


Vedic View of Sri Jagannatha 

(near Saranath) by Ashoka tells that in 14th year of his 
rule, he doubled the size of stupa of Konagamana 
(Kanakamum)- Buddha and again worshipped it in 20th 
year of his rule. (See- f^K sfk sfte srff-^d^K RhiaI tf^T- 
"f^IRTI^rm ^Tft^, W ). Also see- Amite Kala Rekha- 
by sri Parameshwar Nath Mishra, Kolkata. 
(7) Siddhartha Gautama Buddha-We was born as 
Siddhartha, son of Suddhodana and was 25th in line 
from Iksvaku king Brhadbala. His period was 1885- 
1805 B.C. He was called Gautama due to two reasons. 
This family was follower of Gautama or Gautama sage 
extended the family line. After Siddhartha, main thrust 
was on verbal logic propounded by Nyaya-sutra of 
Gautama. (Siddhartha-Buddha is given in several texts 
on basis of puranas-Indi&n History & Culture,by BHISMA, 
Bombay,vol.-l, pages 374-375, vol-4, pages 96-97. Time 
of Buddha -by Sri Ram Sathe, Hyderabad etc. See l=i$K 
sfk^te spf, pages 26-27 quote Mahabharata, Sabha-parva 
(21/1-10) about Gautama line of kings.) 
(8) Lokadhatu Buddha- Lokadhatu Buddha was in 
Kashmir who brought 48th Gonanda king Ashok (1448- 
1400B.C.) under Bauddha influence due to which his 
kingdom was captured by Bauddhas of central Asia. 
Based on this verse of Rajatarahgini ( 1 / 101 - 102), 
Hultzch, Govt, epigraphist at Madras (now Chennai) 
declared that Maurya Ashoka embraced Buddhism due 
to which Maurya empire disintegrated. Ashok was not 
Buddhist, nor Kharavel was Jaina (he performed 
Rajasuya Yajha, kept titles of Indra). 

3. Irramaticns of JagannCtha and Buddhas-9 


Maurya empire also did not disintegrate -India remained 
united under Mauryas for 218 years after death of 
Ashoka, 300 years under 10 Sunga kings, 85 years 
under 4 Kanva kings. Lokadhatu Buddhas started in 
Kashmir in 1655 B.C., 150 years after death 
oiSiddhartha. There was one Lokadhatu Buddha at time 
of 51st Gonanda king Kaniska of Kashmir also (1264- 
1234B.C). There are 3 Lokadhatus. (BHISMA history, 
vol-3, pages 97-98,199-200.) 

(9) Maitreya Buddha (BHISMA history, vol. -3, page 
97) -Maitreya Buddha was born 300 years after nirvana 
of Siddhartha Buddha (1505 B.C.) as per Fa-hien. He 
preached Madhyamika branch which was explained by 
Nagarjuna. Maitreya (=field of sun) was born in Dhanya- 
kataka near Amaravati (in Maharastra, at 21° latitude). 
This is image of Indra or Sahsraksa (1,000 diameters of 
sun which is aksa or eye). Measured in terms of earth- 
size, it is (earth x 2 21 3 ) or at 21st ahargana. In Orissa 
also places of Indra at this latitude of 21° are Budharaja 
(Brddhasrava) in Sambalpur or Akhandalamani 
(Akhandala=Indra) near Bhadraka. Both these place, 
specially, Bhadraka is region of dhanya (paddy). Dhanya - 
kataka should be Dhana-mandala (also Ali, Salipur , 
Chauliaganja- all meaning dhanya), and Cuttack town. 

(10) DipaAkara Buddha - He was in time of Sumedha 
Buddha and taught vajrayana (methods of yoga).Vajra- 
yoga had ben started by king Suchandra. Bauddha- 
tantra was propagated by Hevajra. His tradition was con- 
tinued by Padma (Saroruha), Vajra, Ananda- Vajra, and 

1 04 Vedic View of Sri Jagannatha 

whose disciple was Indrabhuti, king of Orissa. His sister 
Laksmihkara spread his teaching still popular as Baul in 
Bengal. His son Padmasambhava started Lama tradi- 
tion in Tibet.(page 263 of dlfocb^TSRT afk f*raj^-?MfrT*T 
chR<M-f^RTFs^mT 1 7ft^, 'q^T-V , pages 148, 173, 181, 
182 of sffe Eff ^fa-3i H \4 hVs* ^T-H)<d)<H M «H K*fk W , "R#-^3 

(11) Visnu Buddha- Siddhartha, son of Suddhodana 
was form of Maya-moha, not of Visnu. He was born on 
Buddha -Purnima (in Vaisakha month) in Kapilavastu. 
Visnu incarnation Buddha was born as son of Brahmana 
Ajana in Magadha on Pusya sukla 7th. In his period, 
there was Sakambhari incarnation of Durga with whose 
blessing Chahamana destroyed Nineve, capital of Assyria 
in 612 B.C. From that period, saka used by Varahamihira 
in Brhat-samhita (13/3) started. This was result of uni- 
fication of 4 Agnikula (Parmara, 
Pratihara,Chalukya, Chahamana) in 725 B.C. (Malava- 
gana-samvat), started by efforts of Sudraka, of Malava 
(coronation in 756 B.C. -Sudraka saka). In east, Sudraka 
was helped by earlier Kharavel of Orissa (834 B.C.). He 
is described in Bhavisya-purana, pratisarga (4/12/27)- 

(12) Other Buddhas- - Buddha himself has stated 
that teachings of 3 Budhas-Kanakamuni, Krakuchhanda 
and Kasyapa remained because they codified their teach- 
ings. Views of other Buddhas of immediate past van- 
ished in 

3. ]ixarrHtxns of JagannCtha and Buddhas-11 


absence of written literature- Vipasyi, Sikhi, Visvabhu. 
(see pages 2-6 in-srfc ebM'Uli-'q^fWT ft"«r) 

11. Vfo/?tf-incarnations The incarnations of Visnu 
are started with l.Matsya, 2. Kurma, 3. Varaha, 4. 
Narasimha, 5.Vamana, 6 .Parasurama, 7. Rama, 
S.Krsna, 9. Buddha, 10. Kalki (yet to occur) . This 
apeears to be in cosmological order of fish (group of 
galaxies), Kurma (Base of galaxy), Varaha (of earth), 
and then in historic order. Many persons have 
interprated in order of evolution of more complex life 
forms-fish (of water), tortoise (water, and earth), boar 
(land and water logged), Narasimha (between animal 
and man), Vamana (dwarf), and then full men. Possibly 
both logics might have worked. However, these incar- 
nations were started after Kasyapa. First, the earth was 
under dominence of Asura kings mainly in Americas 
and occupying Africa. It started with Boar incarnation. 
This was a human form. Zenda Avesta tells that Boar 
was worshipped by Asuras, so Visnu and his men en- 
tered through river (Amazon) disguised as boar to gain 
trust of Asuras. But they were betrayed and Hiranyaksa 
was killed. Soon, he was replaced by his equally power- 
ful brother Hiranyakasipu. Probably, the Devas had up- 
per hand for a while as he had to do penance for some 
period. Hiranyakasipu was propagating that as most pow- 
erful king, he was god, not Visnu. This tradition contin- 
ues in religions of west Asia where loyalty to a single 
prophet is main thing. Though they all claim one god, 
there is constant struggle to convert from other gods. 
Deva philosophy, sees 

106 Vedic View of Sri Jagannatha 

unity in all diverse forms. However, during penance of 
Hiranyakasipu, his son Prahlada (Libye in Greek-a coun- 
try in north Africa) believed in unity of thought. 
Hiranyakasipu was killed by Narasimha, i.e. lion among 
men, not a semi animal. He is projected as Sphinx in 
Egypt, a lion with human face. But In India, he is shown 
as man with lion face. Vamana was of young age and so 
small, not a dwarf. By a trick of two meaning of step, he 
captured 3 steps of sun-step from equator to tropic of 
cancer in north. Its three steps enter polar region, head 
of earth. Morally, and partly strategically King Bali ap- 
pears to be cornered and as face saving, he had to give 
supremacy to Indra. Real dominace of Devas started 
from that day (Bhadra 12th of bright half). So, tenure of 
kings are counted from that day. Orissa, being the land 
of Jagannatha, still follows the tradition. Periods of kings 
of Orissa, now the titular descendant at Puri, is counted 
from that day only. Thus, this is zero from where count- 
ing Anka (number) starts-this day is Sunia ($unya=0). 
Then after the period of Vaivasvata Manu, glacial floods 
came which was the time of Fish incarnation. This story 
is famous in legends all over the world. The birth of 
Matsya was in 9533 BC when Prabhava Jovian year 
started in both systems. Citing Iliad of Homer, Herodotus 
gives the time of sinkng of last island of Atlantis 
(Atalantaka of Puranas, present Atlantic ocean) in 9564 
BC. Both tally with estimates of glacial floods. 
Parasurama was in 6,177 BC after his 21 republics for 
120 years. He was 15 generations after attack of Baccus 
in 6777 BC in which king Bahu was killed. His son 

3. IrrHtxHticns of JagannCtha and Buddhas-12 

Wagara expelled yavanas from west Bharata i.e. Arabia, 
where unani medicine is still popular. Herodotus also 
tells that Ionians had come later on to Greece. Periods 
of others 

--Rama, Krsna, Siddhartha Buddha and Visnu Buddha 
have been given earlier. Period of Kalki is unknown 
though his birthday is celebrated as per Puranas. 
12. Time of Avataras Start of Visnu avatar as are 
linked with wars between Asura and Devas. For 10 yugas 
(3600 years) Asura were supreme, then there were 12 
wars for 10 yugas. Last war was won by Raji, brother of 
5th king from Soma i.e. about 8,200 BC. Thus 12 wars 
were from 11,800 BC and Asura supremacy was from 
15,400 BC, Chaksusa period, in 4th yuga satya of as- 
cending cycle (18,702-13,902 BC). 

For 10 yugas, there was amity among deva and asuras 
when asuras ruled the world. Due to curse of Sukra, 
next 10 yugas, they lost the supremacy to sura (devas) 

For 10 yugas, asuras over-powered all devas, that was 

the period stated by Brahma- 

3^1*^ ddwf^H^ldiM 

y^KW f^^%s^^^rfFTm: IV30 | 

When the asuras were no longer united under leader- 
ship of Prahlada, there was war with cfevasfor 100 years. 

108 Vedic View of Sri Jagannatha 

Then at the end of Chaksusa Manu era, Narayana was 

from Dharma. 

Then Yajna started during Vaivasvata period. In the 4th 
asura period (satya of ascending cycle), Visnu appeared 
from sea (as boar or Varaha to kill Hiranyaksa). Then 
second Narasinha form was for end of Hiranyakasipu. 

When all the 3 ToAras of earth were under control of Bali 
in 7th sub -era in treta, the 3rd incarnation of Vamana 

Namuchi, Sambara and Prahlada (or his followers) were 
all killed by VY&fl£/.(81) All were eclipsed by power of 

^d£d<?i:^dl*dW f^n:^JcFT: spTT: I 

These 3 were pride of devas. The remaining 7 were 
born among manusyas. 


In 10th treta yuga-pavt Dattatrya was born. 5th incarna- 
tion (Kurma ?) was born after Mandhata was world em- 
peror in 15th treta. 
U.chldR'% %PTT ^^Mchls'^ | 

3. Incarnations of JagannCtha and Buddhas-12 


Then in 19th treta, son of Jamadagm (Parasurama) was 
6th who eliminated all ksatriyas (destroyed monarchies 
and brought democracy). Then, the 7th incarnation 
Rama was born to Dasratha with Visvamitra. With 
Vasistha as his priest, he killed Ravana. 
Accordingly, chart of 12 wars between deva-asura are- 

1. Varaha-Killed Hirnyaksa from sea. As per Avesta, 
he entered like snake in Amazon river in rasatala and 
took the form (mask) of boar which was respected by 

2. Narasinha-Killed Hiranyakasipu. 

3. Vamana-He is specifically called Visnu and youngest 
brother of Indra (Upendra). He was 3rd and last incar- 
nation among deva tribe-other 3 were among manu tribe 
of India. He vanquished Asuras and made Indra lord of 
3 lokas-Russia(+Siberia), China and India. Till today Chi- 
nese call themselves as middle kingdom. Dilipa and 
Pururava have been called lord of middle loka also by 
Kalidasa in Raghuvansa (2/16) and Vikramorvasiyam- 
lst scene- Menaka). He was in 4th yuga (satya ) of as- 
cending cycle just before Vaivasvata Manu. Immediately 
after him, yajna of devas started. As Visnu, he was the 
last deva and first as Jagannatha to be placed in Purl. 
His victory day (Bhadra bright 12th) is still taken as 
zero time (Sunya) for start of count of year number 
(aiika) of kings. 

A.Kurma- Samudramanthana-Havth crust is samudra 
(ocean) and mining at selected places is its churning. In 
staed of fight, Kurma advised deva-asuras to co-oper- 
ate in mining the resources of earth. Asuras appear to 
be experts in going deep into the earth. They took the 

110 Vedic View of Sri Jagannatha 

head of Vasuki, i.e. head of mines-pit. The mining was 
centred at tortoise shaped plateau from Bilaspur to 
Ghatshila in south Chhotangpur. Its top is Mandar hill 
in Bhagalpur. Centre of iron ore region is Mura town, 
now shifted to Burla police station in Sambalpur after 
submerging in Hirakud reservoir due to dam over 
Mahandi river. Mundaka branch of Atharva-veda and 
Munda brahmans are in that area. Later on, Mauryas 
from that place ruled India 1600 years after birth of 
Panksita. Workers in iron mine were Munda, in copper 
mine were Khalko (Khalkos=copper in Greek, copper 
ore is called Chalco-pyrite), Separation of ore is by Minz 
(like mz/7a=fish), survey by Hansada (like swan), mark- 
ing on map was by Kerketta {Karkata is compass). His 
people are Khama'ri (Khamara= store place of grain). It 
is kamma in Telugu and Khmer'm Kambodia. Kurmachala 
{Kumaon in UttaranchaX) and Kurmi caste in north In- 
dia are the ksatriyas who renonced war for production. 
Devas apeear to be experts in extracting minute 
quantityof metal. They went to Zimbabwe for gold ex- 
traction (Ja'mbunada gold, south of Ketumala), and 
Mexico (maksj'ka=sib/ev) 

5. Tarkamaya- Taraka and Maya were killed by Skanda, 
who was incarnation (skanda= fallen or separated) of 
Visnu. He was born in Krttika star or period, so called 

In his period, Abhijit (Vega) fell from pole position 
(16,400 BC) and time count started from Dhanistha (as 
in Rk jyotisa). After 19 year yuga of this calender, nava- 
kalevara (new body or cloth) of Jagannatha is held. 

3. ]ixarrHtxns of JagannCtha and Buddhas-12 

Abhijit (Vega star in polar circle), the younger sister of 
Rohini (4th star in zodiac) has gone to wilderness to 
gain supremacy. 
cT^^tsl^r JMMI^d^ I 

(Indra to Karttikeya)-! am undone as this star (Abhijit) 
has fallen from sky (earlier it was pole star, then north 
pole shifted away from it due to its precession in cycle 
of 26000 years). After consulting Brahma, you solve 
the problem of calender. 

Brahma had fixed start of year from Dhanistha after fall 
of Abhijit. earlier it started with Rohini, from which year 
was counted. 

After victory over Asuras, he constructed Pillar at 
Konarka (Skanda-Purana, Mahesvara, Kumarika part) 

[Devas to Karttikeya) -There is a custom to erect a pillar 
as a mark of victory over enemies. So you also may 
place an excellant pillar to indicate victory. 
*Tfsrr Mlf"Mi ^I^Hl ^MHR: |(V?/?) 

As Ravi (sun) is lord of all beings, he is called Udupa 
(his place is Udra, place of wooden boat in shallow 
water). In 

112 Vedic View of Sri Jagannatha 

7th day of Magha bright half, the person (man or woman) 
doing ratha-yatra in this path gets infinite punya. 
Thus, the ratha-yatra started as victory celebration of 
Karttikeya. After, vedic calender from Magha month, 
Ratha-yatra started at start of south motion of sun. 
Karttikeya had set up 6 Pithas like 4 of Sankaracharya 
and of tantra. Its names as mothers of Karttikeya are 
given in Taittiriya Samhita (4/4/5/10) and Taittiriya 
Brahmana ( 3 / 1 / 4 / 4 ) - Dula, Nita tni, A bhrayanti, 
Meghayanti, Varsayanti, Chupunika. Amba is named in 
beginning. Near the place of victory tower at Konarka, 
temples of Dula are located at Cuttack, Bhubaneshwar 
etc. His real mother was Bahula as he is called Bahuleya. 
She might be sister of mother of Vamana (Jagannatha) - 
Gundicha from whom return ratha starts called Bahula. 

After victory, Skanda was not made head of state, 
Gana-pati (head of democracy) was made first wor- 
shipped, i.e. first as head of state. So Karttikeya went to 
South India and started Tamil by changing meanings of 
50 out of 2000 root verbs of Sanskrita. Here, Pattamundai 
appears to be place of Karttikeya, whch means 3 heads. 
In Tamilnadu also, this is birthplace of swami Sivananda. 
That may be incidental, but munda means 3 in Tamil. 
Worship of Karttikeya is very popular in Orissa as Kumar 

6. Adlbaka-Kakutstha, 4th from Vaivasvata Manu, 
about 8000 BC, led the devas. His son Mandhata was 
the first world emperor. 

7 . Traipura-On Karttika purnima day Mahadeva killed 
Tripura. Their main centre was Tripoli, capital of Libya 

3. STHtrHticns of JagannCtha and Buddhas-12 

^LA^>ya=Prahiada in greek), 3 puras were in Taurus moun- 
tain, Sinai and Morocco. In Orissa, however, he had 
captured towns of Brahma, Visnu, and Siva ( Brahmapur, 
Puri, Bhubaneswar) . His man was Bana here at 
Banapura. To destroy the asura enclaves, Siva went to 
mount of Sri-Snshaila south of Hyderabad and from 
there, he fired missiles. After destroying them, they fell 
at Jaleswara (northeast of Orissa) forming a jala (net) of 
arrows. (Skanda-purana, Avanti, sub part Reva, chap 26- 
i.e. 5/3/26). Modern missile testing centre also is lo- 
cated here. 

S.Andhaka-He was descendant of Hiranyaksa. While 
trying to kidnap Parvati, he was killed by Mahadeva. 

9. Dhvaja. 

10. Vartraghna- Vrtra was killed with the Vajra made 
by Dadhichi. After that, Indra was defamed and Nahusa 
took charge of his post. Due to arrogance, he was cursed 
and sent as a naga to Patala (his followers were Nahua 
in old Mexico) 

11. Halahala, and 12. Kolahala-wre fought by Raji, 
younger brother of Nahusa. 

114 Vedic View of Sri Jagannatha 

Chapter 4 

History and geography 

1. Location in Pun- Jagannatha is lord of world, then 
why is Purl his preferred place? There are 4 reasons for 

(1) Firstly, why Jagannatha is located in India? India 
was earlier called Ajanabha-varsa, i.e. centre of world. 
y4y'a=Self-born or non-born, nabhi=navel, centre. This 
has been explaind by Huensang, the Chinese traveller 
visiting India in 642 AD. He has stated that India is 
called Indu (moon) due to 3 reasons -(a) As seen form 
north, the Himalaya in semi-circular arc like crescent 
moon is seen, (b) Himalaya is also cool like moon, (c) 
India has been giving light of knowledge to world like 
moon gives light to world on setting of sun. He has also 
stated that the Greek are unable to pronounce it cor- 
rectly and call it Inde. This is origin of the word India. 
Thus, Jagannatha has to remain in heart of world, i.e. 
India. Shape of India has become the symbol of heart 
(in game of cards) and love sign also. As seen from 
south sea, India is a triangle with vertex down wards. 
Reverse triangle is called Sakti (feminine) trikona (tri- 
angle). India is main part of 9 parts of Bharata-varsa 
from sea to Himalaya and from Arab to Vietnam and 
Indonesia. This Puranic view is summarized by Kalidasa 
in Kumara-sambhava opening verse, that Himalaya is 
taken as touching sea to east and west. India is defined 
as north of sea and south of that Himalaya. It is also 
centre of civilization whose conduct was taken as stan- 
dard. These are described 

4. History and geography- 1 115 
in all puranas e.g. in Visnu-purana- 

wRl c^cbH^^l sIc-Ml^d: l(VV Yo ) 

Four equal petals of the world-lotus ave-Bharata, 
Ketumala (west), Bhadrasva (east) and Kuru (Ameri- 
cas). Their boundaries are indicated by mountains. 

The land north from sea and south of Himalaya is Bharata 
whose people are Bharati. 

fz&m diwff ^T^m^ i 

HHld^d^^Wr^pfe^TTW I 

3R(^TRd-'^: ) \ TO^T #T: \\3 I 

This Bharata varsa has 9 parts -Indra-dvTpa, Kaseru, 

Tamraparni, Gabhastiman, Nagadvipa, Saumya, 

Gandharva, and Varuna. This 9th part (Bharata or 

Kumarika) is surrounded by seas. 

Only in Bharata, 4 yugas and their functions exist-±r/a, 
/re/a, dvapara and ir&Z/- no where else. 
5^t%^f| y Vld I 

Vfeflu is worshipped as yajna purusa only in this Jambu- 
dvipa and not in other continents. -Bhara ta is main part 
of this continent, its eastern part is like head and trunk 
of elephant, its capital also was Hastinapura 
[Hasti= elephant), so it was called elephant kingdom by 
Chinese. Thus Jumbo 

116 Vedic View of Sri Jagannatha 

also means large or elephant. 

wr 1% "^ff^wT "^Rfrs^rT ^rm'^TPT: \ w i 

Here also, in Jambu continent, Bharata is the best. This 
is the place of karma (productive work), others are just 
places of living or enjoyment. 

Even the devas sing praise of persons born in Bharata- 
land. This is giver of wealth of heaven. The people here 
are like gods. 

Joining reverse triangle with crescent at top, we get 
shape of heart, i.e. India. Purl is centre of India from 
Arab to Vietnam and from sea to Himalaya. Thus the 
king Indradyumna who set up Jagannatha idol here, has 
been called king of central India. 

(2) Image of Cosmic wheel- Ratha, or more properly 
the wheel of sun is upto 1000 diameter, i.e. up to saturn 
orbit, in exponential scale, it is 17 times doubling of 
earth size. Counting 3 zones within earth, it is 20 
ahargana. Its image on earth will be at 20° north lati- 
tude. As India is standard of conduct, its east coast 
(Udayagiri-place of rising sun) is palce of sun and at 20° 
north latitude, ratha yatra is celebrated. 

(3) Bharata and Purl- Bharana is production and purana 
is supply to fill the need. India had been centre of food 
prodction, while asuras concentrated on looting. From 
here, the supply of food was through port of Orissa. As 
rice was sent from Udra, it was called adriya or Oryza 
in Greek. 

4 . History and geography- 1 117 

Oryza has become rice. Even now, names around cen- 
tral Orissa are named after rice- Chauliaganja, 
Dhanmandal, Salepur, Ali etc. Cuttack itself was called 
Dhanyakataka in Bauddha literature. This is given in 
vedas at many places - 


Agni is above all on earth, he is radiant (angira), feeds 
and fills us. May we get powerful leader capable of feed- 
ing and improving us. We will fill him (with taxes etc). 


That which was created first of all was called agri (leader). 
Indirectly, agr/' is called agni. 

dil U.H^d^il ^Hi ("SRNfd: ) 3Md4d I d^HKfil <fil£^H^ d^l^Rfd 


This was the first among devas to be created by Prajapati. 
Being leader, it was agri which is indirectly called agni. 

f^r wr ^ftf I 'dFR; ^tf I 

Who feeds and nourishes the world is called as Bharata. 

srf^^T^WTi'^^fn^^d: SMtTHHI^ I (^s^T.?/?^?/?V) 
All these devas are lords of their places and protect 
them. Maruts move in c/^u (sky), air in intermediate space 
and ago/' on earth. Vanina moves in waters. 

ioc/ra does welfare of people, leads them and best among 
leaders. The provider Agni may give comfort to him and 

118 Vedic View of Sri Jagannatha 

people may see the sunrise for long. 

3Tf^l€ W: I ^«ftl^T Wfo |(*l&fldl* W.^T.^A) 

yl^o/' is Bharata as it feeds the devas. 

This v4gz77 only gives food to devas, so it is called Bharata 

?,»iT.VVV?- ^WT?T^T.?/V/?/?) 

y4^i77 was called great by Brahma as only he supplies 

food to devas. 

#T (OTflT.?A/?A-ti) 

v4g#y is Ao/a (feeder) of devas. It maintained devas and 
learned men. It is like man and Bharata. 


This v4e/?y is born of sage Atharva. It knows all verses 
and praises. It is messenger for calling desired devas by 
the doer of yajna. 

(^A/?^/?-WF5Tt sH^-^M:) 

O v4^i?y ! You complete all yajnas of men, so learned 
have placed you here. 

v4g#y resides in 7 Ao£a, all rivers and 3 loka and protects 
learned and maintains them. We may get that Agni, the 

4 . History and geography- 1 119 
trouble-shooter in our yajna to finish all our enemies. 

wr <jd^ s^^rr^rr ^oiicn^-^; L||ij4k*i^i 

Agni ! Deva and men make you the messenger You 
are eternal carrier of food. You are worth praise, al- 
ways alert, and looking after people) We salute and wor- 
ship you. 

#^TT^ ST^TT fcft ^TRT wft WTN§ I 

O -4,g/2/ ! We praise you for your moving in earth and 
sky as messenger of devas and men. Our mind, intellect 
and body may be protected. You may give us happi- 

3jfH$Tdl ^Hfd: ^ Wrf^TT^^RTT ^lld^l: I 

Agni is messenger for calling devas, radiant and lord of 
houses. He knows all beings and deserves worship by 
devas and men. That trruthful Agni may satisfy devas 
with yajna. 

STlfTdwft ^TRdt ^dd: I f^^TWl ^rfcT: 


This v4ea/ has come who is protector of Bharatas, de- 
stroyer of asuras like Vrtra, conscious of world, lord of 
Divodasa (A king of Varanasi, =follower of true path), 
and lord of the gentle. 

O feeder and nourisher Agni ! You are shining with 
upward flame. You have eternal youth and light. You 
are bright with enormous energy. 

?pft£ 3tst ferr mdtTrf^f^:^; I # ^tnj Tfwi;(^.^/?^/ 

1 20 Vedic View of Sri Jagannatha 

Manu (lord of Bharata) is called Bharata due to feeding 
and looking after people. As per the saying of Nirukta, 
this country is called Bharata. This is famous land of 
Manu oblique in south. The ruler conquering it is called 
Samrat (emperor) 

The common desire of Indians is to feed others, so 
this country is Bharata. 
WKl"^ftf^#rri"^T: ^dfd\=l ^ I 

Our donations may increase, our knowledge and prog- 
eny also may grow. Our faith may never reduce and we 
may have sufficient wealth for charity. We may have 
profuse grains and many guests may come. Others may 
borrow from us, we may never borrow. 
(4) Place of Visnu and Indra-As shown earlier, 
Upendra was from this place and it is land of Indra who 
has been called lord of east. Indra was the first king of 

^sftecj t^TPT cf^lchl^lrHH: IWrfwdw ^RpSTT^fp^T 
Purl is central part of east India up to Vietnam and 

4 . History and geography- 1 121 

Oriya only till today with same meaning. Some examples 
are-{a)Bhuasuni is goddess of Bhubaneswar.ioc/ra as ra- 
diation is Sunah as it is present even in vacuum 
(sunya=zevo) As a king, he is sunah as the property 
without ownership lapses to the king. His landed rule is 

^R^^T STRT fesR C^.Vv^ A) 

There is no place not occupied by Indra. 

He is Maghavan also as he oversees subjects like megha 

(cloud), so called Meghavahana- 

As energetic, he is yuvan (young). Young men, dog 
(svan), and Indra all have tendency to enter vacant places, 
so their forms are similar - 

(b) Chinnamasta- is at Sambalpura called Samlesvari 
due to place. In mantras she is addressed as Vajra 
vairochniye (i.e. power of vajra which is held by Indra. 
His vedic mantra is in Rk (10/86/10) 

(c) Budharaja-'m Sambalpm is local word for 
Brddhasrava, an adjective of Indra (meaning with wide 
reputation, or the first among equals -srava means hear- 
ing or line). 

T^r^^tf^wr (to.^.^/?^) 

(d) Akhandala Mani- At Bhadraka, it is name of Indra. 
Due to that, ksatriyas in Orissa are called Khandayata 
who controls one part, Akhandala means lord of all parts. 

(e) Blra-This is used as owner of land only in Orissa- 
31rTT-^m^ I SMTffTk: I d^HKIi? . . . ^fwil (~<rfm ^TFt) S l<W fd | 
(3TcTT?T ¥T.YA/? A) 

1 22 Vedic View of Sri Jagannatha 

Atta (eater) is manu (man), vira (brave). As right-hand 
(assistance), he is placed towards south. South of 
Sambalpur, place of Budharaja and Chhinnamasta is 
Attabira. All other places donated to persons are called 
Bira in Orissa. As elder brother inherits the property, he 
is called Vira in north-west India. In south India, it is 
annada (same as atta), so anna means elder brother. 

(f) Goja is the stream of energy from sun. At source, it 
comes out in conical shape, so goja means cone in Oriya. 
Light travels in a straight line, so goja means rod also. 
Extent of goja is called isa whose distance from sun is 
3000 yojana (up to Uranus orbit, yojana is sun-diam- 
eter) as per Bhagavata purana, part 5. 

^^ffcf -^TTTWST: (TT. ^T.?/?) 

You are rod of energy in air. 

JllRldl ^ SHflldcbd: %T: 4,w[o«ld4|d: <sM^-< I 


Indra with Goja hands is unparallelled in power, with 
great deeds, hundreds resources, and fighter. Indra is 
form of power, so people desiring power call him. 
It is born out of 6 ! o=light, so called goja. It is Bayani 
(weaver of creation), so there is place of Goja- bayani 
between Sun at Konarka and Indra at Bhadraka. 

(g) Indra is perceived as Rudra (intense energy) so he 
is worshipped as Siva at Budharaja and Akhandala-mani. 
Sukta of rudra use a word toka meaning son, so Toka 
means son only in Oriya (western Orissa) - 

4. History and geography- 2 123 

V*/??A, */V?°/3) 

(h) Asana means bad in Oriya. There are three verbs for 
eating with varying senses in usage. Bhuj=to consume. 
Ad= to eat with joy (svada= taste), Asna=to eat with worry 
about results which is prohibited. We should not worry 
about result of actions (Gita 2/47) 


Here, parisa is used in Oriya as Parisa (neighbour). 
2. Traditional history-In Satya-yuga, Indradyumna 
was a king in solar dynasty. A saint told him about Nila- 
madhava being worshipped at Nilachala in Odra (Orissa). 
That sage with matted hairs disappeared after telling the 
story. As wished by king, his priest went with his younger 
brother Vidyapati to search for Madhava. Vidyapati 
reached the big forest in Saradvipa on Mahanadi river 
bank. Sahara king Visvavasu received Vidyapati and 
assured him to show Madhava next morning. Vidyapati 
did not touch food or water before seeing the lord. See- 
ing eagerness of Vidyapati, the Sahara king got him 
bathed in Rohim-kunda and seated under kalpa tree 
(bunyan), then showed him Nilamadhava being wor- 
shipped by devas. Then Vidyapati returned to Avanti, 
the capital. Visnu and Brahma sent Narada to king 
Indradyumna who set out with prince, priest, Vidyapati 
and followers near Nilamadhava. King Galava of Viraja 
on Vaitarani bank had established the idol of 
Nilamadhava (Niladri-mahodaya, 5/6-8)- 
WTC%?TT£PTtRy Ml H^H yfdfed: I R<*l FF^ fd^A-d *TT^ d_'-H | 

1 24 Vedic View of Sri Jagannatha 

But when Vidyapati had returned to Malava, that day 
itself Nilamadhava had disappeared and was covered 
with golden sand of the coast. So the king was unable 
to see him- 

W: ^•J^ufRlslT^chlRr^^'dd: IdVlMol: *Wh>*Ml R^' Wlld^ I 

The shocked king Indradyumna was told message of 
Brahma by Narada and Visnu also assured through heav- 
enly words, i/ar/' ( Visnu) was worshipped by the king 
with 1000 asvamedha yajnas. Pleased with this, Hari 
himself took the form of Visvakarma and secretly made 
the idols of daru (wood). Brahma himself established 
the god idols on Vaisakha sukla 8th, thursday, pusya 

Wt ^cH^dl^HI^M^Tu^cn^ I I 

d1<Mftrt I WW R1 ^4 cilch^TT^T: KHfti?Wd <w)**IN4HW ±^d: I 

(*<wj<i"i, ^ t. ^^r.^/^v,^,^) 

Sri Balabhadra was on left and $n Jagannatha was on 
right. In the middle was Subhadra. King Indradyumna 
was immensely pleased. 

The worship of &ri Jagannatha sarted after 5th deva- 
asura war by Indradyumna was disturbed many times. 
In middle ages, it was disturbed by Bauddha influence 
and it was underground. Sankaracharya placed wooden 
idols on Vaisakha sukla 10th in Yudhisthira saka 2655 
(483 BC). Padmapada was the first acharya (pontiff) 

4 . His tory and geography- 3 125 

Bodhisattvas were harassing public here to stop wor- 
ship by vedic methods. When Sankaracharya challenged 
them for discussion, they ran away to Nepal where king 
Vrsdeva-varman (547-486 BC) forced them to enter into 
dialogue with Sankara. They were defeated and accepted 
vedic path. Nepal King also helped to reconstruct 
Jagannatha temple due to which he was given right to 
worship Jagannatha as a king, which continues till to- 
day. On taking charge as king of Nepal, each king comes 
to worship Jagannatha. Due to grace of Sankara, Nepal 
king was blessed with a son who was named Sankara- 
varman (486-461 BC), in honour of Sankaracharya. 

All the kings of India, specially those controlling Orissa 
have been worshipping lord Jagannatha with ratha-yatra. 
Huensang has described the grand ratha-yatra of king 
Harsavardhana of Kannauja in 643 AD which was a 
function, which was repeated after many years. From 
ephemeris of S Kannu Pillai, it is seen that as per Arya 
Siddahanta year of Nava-kalevara (only festival to be 
repeated after many years) was in 635 (21st June) and 
643 AD (23rd June) as per Arya-siddhanta. As per Surya- 
siddhanta, followed by Brahma- sphuta-siddhanta of 
Brahmagupta in 628 AD, it will be in 637 and 642 AD. 
In Moghul period also, King Ramsingh of Jaipur, Rajsthan 
was doing Rathayatra in 18th century. Even in Orissa, 
kings of Mayurabhanja and Parlakhemundi were orga- 
nizing the yatra, though the proper place is Purl only. 
3. Glory of §ri-ksetra-Purusottama and £if are the 
same. One is point of cnsciousness, the second is its 
field of influ- 

1 26 Vedic View of Sri Jagannatha 

ence. From Rsikulya river in south to Vaitarani river in 
north, and from north coat of sea to south bank of 
Mahanadi Is called Purusottama-ksetra. This is 10 yojana 
long (1 yojana=S kilometer) and 3 yojana wide in shape 
of counch, whose centre is blue mountain- 

^lRd<4^rK ^ *Tf 1 + R ^Tt^ I ^WtxR^ ^ ^^SR^ft% 1 1 
(dldlfc IT^T, gWtxffl 

Lord of death does not have writ in the 5 yojana squire 
area. Any worm, bird, man dying in land, water or air 
get renunciation- 

cbldMi^ Hd^-ldi ^d^iuii^fedl^ I 
cT^% dd^MII^Rb PTT^WT I 

(nViifc ^t^r, -q^rw ?/^>?-^,?/ ; ?) 
4. Nava-kalevara-When it is leap month in Asadha, 
then the three god forms of Jagannatha, Balabhadra, 
Subhadra take new body, i.e. nava-kalevara. When in 
Kartikeya period, after fall of Abhijit from north pole 
position, year started from Dhanistha, it was from start 
of rains in c. 16,000 BC. Later on, start of year was no 
longer in rains, then it was adjusted to Asadha month 
when rains started at start of Vikrama era in 57 BC. It 
might have been in other months at Matsya birth (9533 
BC), beginning of Iksvaku rule (8576 BC), Parasurama 
(6291 BC), Rama 

4. History and geography-4 127 

(4433 BC), or Kali era (3102 BC) which have no record. 
Main idea is that it indicates the start of yuga of Rk 
jyotisa of 19 years. In each yuga God takes new forms - 

I.e. God appears in each yuga to protect the good, de- 
stroy the evil and establish dharma. 

Sometimes, Nava-kalevara is after 8 or 12 years also. 
In that year when there will be extra or inter-calary month 
in Asadha, the physical forms of 3 devas are in position 
to re-surrect from Jyestha purnima (full moon) to Asadha 
amavasya. On next day at new moon of Asadha new 
youth of the 3 is seen by public. In midnight of Asadha 
krsna 1 4th, Daitapati ( In charges of divinity in tradition 
of Sahara king Visvavasu), take out the Brahma essence 
from old idols by putting silk cloth cover on their eyes. 
This is placed in a bound cloth (Brahma-potall) in hearts 
of the idols of Jagannatha, Balabhadra and Sudarsana 
(Disc weapon of Jagannatha). It is below the left eye of 
Subhadra idol. It is in a cavity of 12 yava (=inch) cube 
called Brahma -kothari. After taking out the packet, cover 
is removed from eyes and it is placed on golden seat. 
Old sandal and tulasi (holy basil) of the packets is re- 
placed by new. Then again eyes are covered and they 
are placed in cavities of new idols. This is called ghata- 
parivartana (change of body or pot). It is surprising that 
old sandal- tulasi are found in same form in which they 
were placed 19 years ago in the idols. It is believed that 
the persons doing this change of pot do not remain 
alive for long. So, only old persons are selected. 

128 Vedic View of Sri Jagannatha 

For placing Brahma in Jagannatha, the person is Swain- 
Mahapatra, 2 Dasa-Mahapatras for Balabhadra and 
Subhadra and 1 Pati-Mahapatra for Sudarsana. First of 
all, the Brahma matter was placed in the idols by king 
Indradyumna himself. 

The new idols of Jagannatha, Balabhadra, Subhadra, 
Sudarsana- after joined with Brahma, are brought from 
Koili- Vaikuntha (place of construction) to Anasara (rest) 
room in chariots. In same chariots, the old idols are to 
Koila -Vaikuntha. This is done by Daitapatis during night. 

Koila -Vaikuntha is north of £ri-mandira (also called 
Jagannatha temple). In that temple, last rites are done 
of old idols of Jagannatha, Balabhadra, Subhadra, 
Sudarsana, their sarathi (charioteer), horses, side devas, 
parrot, gate-keeper, flag-post, bed etc. On 10th day, 
after cmpletion of rites, their impure period is over and 
they cut their nails, hairs and take bath in Markandeya 
pond. Ladies also cut their nails. On 12th day, saints 
and Brahmanas are invited for eating maha-prasada (food 
prepared in temple). 

Daitapatis start searching the tree for making new idols 
on Chaitra sukla 10th day. On that day noon, idols of 
Jagannatha, Balabhadra, Subhadra are garlanded. After 
worship with incense, these idols are given by Puja- 
panda to Pati-Mahapatra. This is called Ajna-mala (gar- 
land of command). Pati-Mahapatra (Vidyapati) gives 
these garlands to main Daitapatis. Daitapatis are divided 
into 4 groups for searching tree. They are called Bada- 
grahi (receivers of wood). They are in family line. Dasa- 
Mahapatra search the tree for Balabhadra (Bada- 
bada=big tree) and Subhadra 

4. History and geography- 4 129 

(middle tree). Daita searching tree for Jagannatha is 
Svain-Mahapatra (family title) and the work is called 
Mahaprabhu- bada (wood of the great God). 

On getting the garland, symbol of command, persons 
in search of tree are given a formal letter of permission 
from the temple. As authorization, they are given head- 
gears (Siropa). Persons for miscellaneous works like 
making of temple, rest shade, food, carpenter etc are 
also given clothes. Then they proceed in a procession 
with music to the palace of Gajapti (literally lord of el- 
ephants) king of Purl. Only, Daitapati as descendant of 

Visvavasu enters the palace. Living symbol of Jagannatha 
is king of Puri. He welcoms them by giving coconut, 
betelnut, rice, gold in a dish through Ra'jaguru. This is 
raja-ajna (permission of king). Then the procession pro- 
ceeds to Jagannatha -vallabha matha. The search party 
takes night-rest here. Here, they are joined with 
Brahmanas, keeper of books. Next morning vana-jaga- 
pada-yatra (trecking to forest) starts. About 100 per- 
sons join this- Vidyapati, Daitapatis as descendants of 

Visvavasu, Yajna doing Brahmanas, Acharya (precep- 
tor), Rajguru, priest of temple, carpenters, masons, 
sepoys, cartmen, searchers (Lenka) etc. They reach 
Kakatapur, about 60 kilometers from Purl and place the 
Sudarsana with goddess Mahgala there. The goddess is 
bathed with water of 100 pitchers, worshipped with 
clothes, ornaments and a red flag is placed on top of the 
temple. This is called bada-singara-vesa (grand make- 
up). Panditas recite Durga-sapta-sati. Acharya, Rajaguru, 
Brahmana and Patimahapatra recite Svapnavati-mantra 
before sleep. The 

130 Vedic View of Sri Jagannatha 

goddess indicates the direction of desired tree in dream. 
Sometimes, it is indicated by the direction in which the 
garland of goddess falls. Other Daitapati and servants 
take rest in Deuli matha. 

As commanded in dream, the persons in 4 groups 
proceed to search the tree. Signs of trees are given in 
Indra-nila-mani Purana. All the trees for idol are of neem 

Signs in tree for Jagannatha idol-This should be 
near Siva temple or cemetery, of black of dark red 
colour, 7-12 hands high, straight and well formed and 
with 4 branches. At the root of tree, there should be 
ant-hill. It should be near tri-junction of roads, or sur- 
rounded by 3 mountain tops or near river or pond. There 
should be matha, temple, or place of sages nearby. On 
stem of tree signs of Visnu-sankha (conch), chakra (disc), 
gada (mace), padma (lotus) should be visible. Trees of 
bael, sahda, or varuna should surround it. It should be 
without any climbing creepers and guarded by snakes. 
There should be no bird nest. No branch should be 
damaged by lightning or winds. 

Signs for Balabhadra tree-White tree with 7 
branches, crown is like hood of snake. Stem has signs 
of Balabhadra -hala (plough), musala (crushing rod). 

Signs for Subhadra tree-Tree with 5 branches, with 
yellow bark and with lotus mark. 

Signs for Sudarsna tree- Reddish tree with 3 
branches and with mark of disc. 

These trees are adopted for idols and Sudarsana 
brought from temple is placed near them due to which 
evil ghosts 

4. History and geography- 4 131 

run away. Then ground is worshipped and yajna is done 
by authorized acharya with Nrsinha mantra. Tree is 
bathed and worshipped with sandal paste, vermilion etc. 
Then the garlands of command are placed on respective 
trees (garland from Jagannatha idol to tree for him, and 
so on). The axes of gold, silver and iron are worshipped 
and selected trees are touched with that. Then the trees 
are cut from root and felled in east, north or north-east 
direction. Felling in south or west direction is inauspisous. 
Bark is removed and wood is chiselled in rectangular 
shape. It is covered with Pata cloth and the remaining 
wood is buried under ground. 

The trees for idols are found in regions around Pun, 
Khurda, Cuttack etc. This has been seen in 1912, 
1931,1950,1966, 1977 and 1976. It is not necessary 
that they will be in a particular area only. 

These trees start emanating sandal like good smell for 
many years and are guarded by snakes. They inspire 
good thoughts. Respect for them arises due to com- 
mand of gods in dream also. Attempts to damage or sale 
the trees fail. 

Small carts are made to carry the wood to Sri-ksetra. 
Arms of the cart are of 8 hand length. Its wheel are from 
bunyan, beam is from tamarind and axle is from kendu 
tree. Wood for idols is tied in 4 wheeled carts with silk 
cloth. The procession of carts is brought with songs and 
drums etc. in the sequence- Sudarsana, Balabhadra, 
Subhadra, Jagannatha. Near Athar-nala (drain for food 
waste of temple), there is temple of Alama-chandi. The 
team rests for the night there. Next morning, people of 

132 Vedic View of Sri Jagannatha 

welcom them to town with misic etc. Woods are placed 
in temple before snana-yatra (trip for bath). Han had 

on Jyestha purnima (full moon), so the idols are given 
bath on that day- 

dcMlPmiR^ fTWR^ eh|4^K<ldJ (HlHlfe ^$k<4, ^WkW.^/ 

On Snana (Jyestha) purnima, the idols are kept on 
pedastal for bath. Water is broufght from the golden 
well in front of Sitala goddess temple. Total of 108 pots 
of water is used for bath- 3 5 for Jagannatha, 33 for 
Balabhadra, 22 for Subhadra, and 18 for Sudarsana. 
Then the wood for idols is brought to Koili Vaikuntha 
through north gate and kept in newly made daru-sala 
(house for wood). Construction starts in a shed (nirmana- 
mandapa). Loud songs are sung so that sound of con- 
struction is not heard. Due to extra month of Asadha, 
gods are not seen for 1 1/2 months after snana -purnima. 
Construction work is done for 2 weeks and Brahma- 
matter is placed in them. Then in the second Asadha, 
purification and colouring of idols is done. 

As per Madala-panji (chronological records) of 1650, 
hands of Jagannata are 84 yava long. His idol also is 84 
yava long, so he appears round shape. Each hand is of 
42 yava of which 20 yava part is invisible due to atached 
with head and 22 yava is seen. 
Head-36 3/4 yava 
Neck- 12 yava 
Heart- 09 yava 
Waist- 10 1/2 yava 

4. History and geography- 4 133 

Balabhadra idol is shaped like a conch. Length of his 
hands are 36 3/4 yava, out of which 13 3/4 yava is 
linked with head and 23 yava is visible. 
Head from snake crown to lips- 31.5 yava 
Neck - 10.5 yava 

Heart and lotus- 15 3/4 yava 

Feet - 26 1/4 yava 

Total 84 yava 

Idol of Subhadra is of lotus shape. 
Head- 19 3/4 yava 

Heart - 03 1/4 yava 

Waist - 19 3/4 yava 

Feet - 09 3/4 yava 

Total 52.5 yava 

As per definition 1 angula (digit) is of 6 or 8 yava. 
But it is symbolic and the tradition of Purl takes it as 1 
inch or 2.54 cm. 

From the woods brought fom forest, a piece is taken 
out for prana-pratistha (charging it with soul). This is 
called nyasa-daru (wood for ceremony). This nyasa-daru 
is divided into 4 pieces. After Brahma-matter is placed 
in cavities of idols, opening of cavity is purified with 
these and it is closed in main (second) Asadha krsna 14 
th midnight. 

To complete the idols, 7 paints are given. Wood is 
like bones, they are smeared with scented oil as rasa 
(juice). Then body is tied firmly with silk thread of dark 
red colour as nerves. Then as skin, there is paste of 
sandal powder, kasturi (musk from deer) and dhupa (a 
scented wood). Then strong fabric layers are tied and 
on last layer paste of rice 

134 Vedic View of Sri Jagannatha 

is put which is like seed of men. Then the idols are 

with prescribed procedure. Painting is complete with 
colouring of eyes on main Asadha sukla 1st (new moon). 
After bathing it, new youth (nava-yauvana) is seen by 
people. Next day, on 2nd tithi (generally with pusya 
star), ratha -yatra starts. Details are described in Skanda 
purana, Tithi-tattva, Nirnaya-sindhu, Smrti-kaustubha 

5. Ratha-yMtrM- Ratha construction is done near pal- 
ace of king in front of temple main gate. Ratha is like 
human body, so this is made with 5 materials-wood, 
paint, nails, metals. Each year new ratha is made from 
Aksaya tritiya (3rd day of bright half.). This is a family 
tradition of carpenters. A total of 205 sevayatas (ser- 
vants) including carpenter, painter etc. are engaged. Each 
ratha is of about 65 tons made of heavy woods like sal, 
asan, phasi. 

1 .Nandighosa ratha- This is name of ratha of Sri 
Jagannatha. It has 16 wheels - 

Wheel diameter is 7 feet. Seat is of 35 squire feet. Its 
height is 45 feet. 832 wooden pieces are used. Cloth 
cover is of red (religious feeling, bravery, influence) and 
yellow colour (amity, riches). Its flag is called trailokya- 
mohana (enchanting 3 lokas). Charioteer is Daruka and 
protector is Garuda (king of birds). It has 4 white horses 
named- Sankha, Balahaka, Susveta and Haridasva. Its 
rope is called Sankhachuda. Side devas are- Varaha, 
Govarddhana, Krsna, Gopikrsna, Nrsimha, Rama, 
Laksmana, Narayana, Trivikrama, Hanumana, 

4 . His tory and geography- 5 135 
Kubera. This ratha has sign of Garuda-Hag- 

2. Taladhvaja Ratha-Th'is is name of ratha of 
Balabhadra, elder brother of §ri Jagannatha. It is also 
called Bahaladhvaja. 

£esa (infinite serpent holding the world) sees it like 
placed on its palm (tala of hand), so the ratha of its 
incarnation Balabhadra is Taladhvaja. Or Balabhadra is 
with plough, so his flag has plough sign. Or as Sesa, he 
carries Jagannatha, he has no carrier. Thus, his ratha is 
not marked with his vehicle ( Garuda of Jagannatha) but 
his working implement plough. This is called langala or 
tala also- 

3j|*H*Hldis£T: w4*dWd Ril$: | d^J Id ^Hldl'dTSIWdl M H"?rftsj% I 
^A)^KH<-R^5TRT^?T^Pl^ |f?^^dd^ Pm R4c-RdW | 
cra^^KFl dM:*KI ddlf^-d:^: I'dcT^n^NW dH^siMdlRui : | 
SRW^ftf^T:^ ^ffcffa S^3ftWT I S^T: ^R^H^I^dfHIdHS^ft 

This ra//?a is 44 feet high with 14 wheels - 

Each wheel diameter is 6 1/2 feet, seat is 34 squire feet 
with 8 corners. 763 pieces are used. Its charioteer is 
Matali and guard is Bhaskara. Its flag is Unnani. Ratha 
is dark blue and cloth cover is red (piety and wealth) 
and green (happiness and zeal). It has 4 black horses 
named- Tivra (fast), Ghora (Feary), Dirghasrama (long 
labour), Svarnanabha (golden navel). Its rope is Vasuki. 
Side devas are Ganesa, Karttikeya, Sarvamangala, 
Pralambari, Mrtyunjaya, Muktesvara etc. 

3. Deva-dalana Ratha-This is name of ratha of 

136 Vedic View of Sri Jagannatha 

It is 43 feet hiigh with 593 pieces. Its flag is marked with 

lotus-WS^T: ^WTT:(W?^.^ t. ^Fef . \\/\) 

Its cloth cover is of black (power and bravery) and red. 

It has 12 wheels. 

Each wheel is of 6 feet diameter and seat is of 33 squire 
feet. Its cahrioteer is Arjuna and guard is Jayadurga. 
Flag is called Nadambika. 4 brown horses are called 
Rochika, Mochika, Jita, Aparajita. Its rope is 
svarnachuda. Side goddesses are Chandi, Chamundi, 
Ugratara, &uli, Varahi, Syama, Kali, Mangala etc.. 
Each year rathayatra is held on Asadha sukla 2nd- 

¥T^"Cwt:^TT^ ^fdf*R^ dnfwfsT: I IWPT^^N' TUT^ 
*R<f>dMfa: I 

(W^^.^f.^c^T. ^/?^» ^/^) 

At the time of ratha -yatra, Sudarsana is brought on 
the ratha of Subhadra. Then Balabhadra and Jagannatha 
are brought to their rathas. Then Sankaracharya of 
Govardhana Pitha, Purl comes and worships the 3 devas 
on 3 rathas. Then he does 3 rounds of the rathas. Then 
the chief servant of Jagannatha, Gajapati King of .Pur/ 
comes and sweeps the path of 3 rathas with golden 
broom -this is called Chhera-pahara. The sandal mixed 
water is sprinkled and other formalities are done. 

Then thick ropes of coconut fibre are tied with each 
axle. There is a heavy wooden log hanging with ropes at 
front of ratha to act as a brake. Some sevayatas sit on 
front part of the ratha to apply brakes when needed. 
Two ropes are used for pulling the ratha-ono is straight 
and the other 

4 . His tory and geography- 5 137 

twisted. The rathas are placed in front of Simha-dvara 
(Lion gate) on Asadha sukla 1st, a day before ratha- 
yatra in a direction so that they move straight on bada- 
danda (grand road). Flags are used to indicate move- 
ment or stopping of rathas. All the three rathas are joined 
with sarathi (charioteer) and horses (their idols only). 
They are pulled by devotees upto Gundicha temple about 
3 km away. Now the pulling is mostly done by police- 
men on duty. 

Great importance has been given to seeing ratha-yatra, 
touching ratha or idols or even to stand on the road 
through which the rathas are passing. Balabhadra ratha 
is ahead, followed by Subhadra in middle and Jagannatha 
at back. 

There is a tradition that rathas are not pulled after 
sunset. Even if they reach Gundicha temple, they enter 
it on next day only. On Hera (dispute) panchami, Laksmi 
comes from Jagannatha temple to see Jagannatha, his 
brother and sister, but she is not allowed to meet them 
by sevayatas. Being angered, she breaks a part of ratha 
of Jagannatha. 

After rest for 7 days in Gundicha temple, the three 
return to their temple. This is called Bahula (return) 
journey. It may be noted that Karttikeya also is called 
Bahuleya (i.e. son of Bahula), which indicates that it 
started with victory of devas under him. 
Discription in Skanda purana- 

j^i ^ l \\\ l 

138 Vedic View of Sri Jagannatha 

vo^&m m\sbiA ^rf^ri °iiHl^fd 1^0 1 

d^*RI<=M^f£lR STT HH^fd^l 

3^l^>Rd ^suf ^ WT ehld^cHKR | 
3^<5ldRd f^ft^T: ^Tf^lW: \\\ \ 

TFfd% Tpmi dW^t: fet: I 

Ftsfq--d^*HMi !£ r^i|i r d ^$1<*R I 

^MtWTOf^l *d/^<^3*d3: I 
^ ^ WTfd Udlddd, I 

In puranas ratha-yatra is to be completed even after 

^rfd ^> ^HlW'ld) I 
<flRcbHi ^TWrf^l ^iRldlR ^W3T: I??? I 

d^nleh TT#^^r ^fta% i 
^rr<f: ^iwi f^^yrffdjefRj; i 

^F^TRT^ ^dl<^ ^dt^: |??3 I 

All the acts of £n Jagannatha are like human beings - 
like his bath, cleaning of teeth, sleeping, awakening, 
bath, breakfast etc. Logically birth, death and human 
acts of the supreme unborn is plaything only- 
f^TT "R"dt? ^fd d^R% (WM^.?o/V^) 

Whatever the devotees think about God, he takes that 
form to grace them- 

4 . History and geography- 6 139 

Most famous play of Jagannatha was when King 
Purusottama Deva was on Kanchi expedition. Jagannatha 
and Balabhadra on white and black horses went ahead 
of him. Near Chilka lake (coastal lagoon), a milkmaid 
named Manika gave tern curd. On asking for price, 
Jagannatha Krsna gave her his jewelled ring and told 
that the king is following and he would pay the price on 
showing the ring. When Manika gave the ring to king, 
he was stunned to see ring given by God himself. On 
return after victory over Kanchi, he built a town named 
Manikapatana in her honour. 

Muslim devotee Salbeg and Matta Balaramdas were 
denied access to ratha. Then ratha did not move, till 
they were allowed to see. 

6. MaAa-prasada The food offerred to lord is given 
to devotees. Daily food for over lakh devotees is cooked 
and it is the biggest hotel in that sense. The greatest of 
sins is washed by eating this food called maha-prasada 
after offer to lord- 


Vedic View of Sri Jagannatha 

Chapter 5 

Unity of all forms 

1. Key of Gayatri- Gayatri mantra is key of vedas, 
called veda-mata (mother of vedas). It has many impli- 
cations - 

(1) Gayatri is a meter of 24 letters(syllables). All the 
worlds are measured by this, bcacuse they are in ratio 
of lcrore starting from man. Thus, man size doubled 24 
times is earth, in same successive multiples are solar 
system, galaxy and universe (larger than the visible part 
or tapah loka). 

(2) Gayatri chhanda has 4 parts of 6 letters but mantra 
has 3 parts of 8 letters each. This is creation of world 
with 3 gunas, so veda in world or word forms is also is 
three parts describing 3 gunas (Gita 2/45). Its source 
Brahma is also viewed in 3 forms -Om, Tat, Sat (Gita 
17/23). This is visualized as trinity of Jagannatha, 
Balabhadra and Subhadra. 

(3) Each syllable is of 8 letters maximum -around a vowel 
4 letters can come before and 3 afterwards, so vak has 
been called Anustup (meter of 8 x4 syllables) -Aitareya 
Br.\ll%, 3/15 and about 100 other refs. 

(4) Each physical form is of 8 forms called 8 vasu. This 
is due to combination of 3 gunas making 8 prakrtis 

Thus gayatri of 3 parts (pada) or anustup of 4 parts - 
each has 8 syllables. 

Gayatri has been specifically called Veda-mata in 
Atharva-veda (19/71)- 

5. Unity of all forms -2 


and purifier of twice born. (7Wa=measure, as measure of 
world, its elements, gayatri is mother. Creation comes 
out of mother, so she is also measure). Gayatri gives 
longevity, energy, off-springs, consumables, fame, money, 
glory of Brahma. After giving earth, one goes to place of 

However, sage Daivarata of Gokarna considers the 
following verse of Rk as the source- 

One Bird entered sea, he created the worlds and its 
beings. He saw the whole with clear mind and nurtured 
the earth like a mother. 

The geographical meaning is that lord of ships in seas 
is called Suparna (Suvanna nayak). Where the Suparna 
had entered at end of coast is called (Su) Tamraparni, 
land of Tamra-parni is called Tamil. Lords of land in 
coastal area is Relhi- called Reddi in Andhra and Rele in 
Maharashtra. Near Sutamraparni, Karttikeya had started 
his campaign in water-his vehicle mayura (Peacock) 
spread to island of Pacific-whose langauge over the larg- 
est region of world is Maori (mayuri)-a form of Tamil. 

2. Meaning of Gayatri The mantra is as follows - 
FT: /^Rd/ftuij /^jff gfkf| /"RjTTTR: y^l^l^ I 
Here, Om is start and source of each mantra. It has 3 
parts -A, U, M and one source of half meter. 

142 Vedic View of Sri Jagannatha 

Yaska in his Nirukta (13/1/10) quotes earlier nirukta 

Sakapuni that all devas are in Pranava as absolute 
(parama) vacuum ( vyoman=vi+om) and that is base of 
all words and Rk. This is supported by Brahmana texts 

I (God) is Pranava in all vedas. 

Aum is one syllable for Brahma. 

qfc?Wt|FR: OfffcTT V?\3) 
The holy Onkara is worth knowing. 
TO.^.-^^l^I (Vo/?^), SMtM (>o/^) 
y4i//7? is Kham (sky) Brahma. Aum is creation. 

All vedas describe that supreme state, which is aim of 
all austerities also. That is desired by all devotees also 
which is stated here in brief. Aum is that. 

3W^H ^R^rF^Tt |Y I ^T-V V^"*) 

The great weapon of y4i/i7? described in upanisads is in 
shape of bow. The sharp arrow of worship is to be put 
on it and aimed to the supreme eternal (3). Pranava is 
bow, soul is arrow and Brahma is that target which can 
be hit only with dedication. (4) 

?JfT Pi fed I ^rf%, 'dfter Tf^t WI ^f%(^.?/?^/ 

5 .Unity of all forms -2 143 

There are 4 steps of word of which 3 are stated to be in 
cave of mind, the fourth is spoken by men. 


Name of atma Syllable 

of Aum Letter 

















Half syllable is divided 9 times by 2 -giving measures 
from 1/2 to 1/5 12- vindu (point), half-moon, nirodhini 
(blocking), nada (sound), nadanta (end of nada), vyapini 
(spreading), sakti (power), samana (with mind), unmana 
(above mind) -Described in detail in Varivasya-Rahasya 
of Bhaskara Rai Bharati. These have been stated with 
different names also in books of yoga and tantra. Atharva 
veda (10/2/31) has called them 8 chakras. Including 
sahasrara, the chakras are 9. There are 9 openings of 
body called 9 gates of body, 10th door is brahma-randhra 
(hole in cntre of crown of head) which is opened at the 
time of death. The sounds of 9 chakras are of 9 types, 
these have been called 9 points of power in Rk (8/76/ 

3T*Tcf*fTT<pra sft^-^fHI^I^IuiT^Tn^^^mfd d^Hl^rl 
STFfR: | ST^c^l^d WU|c| : -i|fHl^l4^l u l"^^r|: *iwmc|?%<*i 
¥T^t«T: WRTfcT HW^fd ^ d^Hl^d WT: (ST^R^T.Y) 
Now why it is called Omkara- as after its sound prana 

144 Vedic View of Sri Jagannatha 

above. Why it is called Pranava-as all vedas salute the 
mansounding Aum. 

I (3T^T#Tf^ ?) 
This sound Aum was made in beginning (by Brahma). 
This leads all pranas to the God, so it is called Pranava. 
Physical forms are 3 lokas-Bhu (earth), Svah (sky), Buvar 
(intermediate space). Due to 3 types of Bhu- earth planet, 
solar system, and galaxy- and their 3 skies -there are 7 
lokas in all. These are called 3 or 7 vyahrti (expansion 
of Om). These take from root source Aum (ahrti) and 
create out of them, so they are vyahrti. They make syn- 
thesis of elements, so they are sanslesana- 
T^nf^t ^HW-d: s^uilR ^TT (^^wRId) ^rr^T: I 
(^T WT.V^) I 

These are the end result of vedas, these syntheses are 

■QcriftdT (^T:WRRl) an^TW^ "fwft ^f^fW: |(*1^1df* 
IT. V?*?) -These 3 vyahrti are synthesis of 3 vidya. 

From vyahrtis, gayatri appeard. 

<^l^fd ^TRcTl^: ^Mwtf^TT^^ OnIm.^) 

Vyahrti is chhanda (measure) of world. Their visible 
form are organs. 

Now, we can consider the mantra proper in three parts. 
Mimansa (2/1/35) sutra tells that meaning of mantras 
should be as per chhanda and its pada like sentence 
and its clauses. 

3.Word meanings (1) ^T: (yah) -Creator of cosmic, 

5 .Unity of all forms - 3 145 

cal, internal- 3 wolds direct or indirectly- Sa vita (creator). 
The antaryami, which has entered all. Our inner self 

(2) ^T: -(i7aA)-form of asmad (=we) in 2, 4 and 6 karaka 
forms-us, for us, our. 

^w*r<rr: W^fffefkiFT^rf (mPiR ^ ^/?/?°) 
oi^-mhw ^ral (^?) 

These rules explain the formation of words. 

Usage of vah, nah-Isa (controller) may give us happi- 
ness, Hari is our lord. Siva is our aim of worship and 
Avyaya. He may provide us our needs. 
The works of Savita are-inspiration, engage us in in- 
spired works and giver of needs - 

(3) fsPT: (Dhiyah)- The verb Dhi means to hold as indi- 
cated in list of verbs. The rule of Panini indicates three 
meanings -which is held by atma, which holds atma, or 
which holds subjects of senses in atma. 

ft < fa f ft ft ^ e ft -s^ift «x\ ft ft (mPift^. V 

(4) H^k^i^ (Prachodayai) -There are 2 verbs which mean 
to inspire- chud means inner inspiration, nud is to influ- 
ence from outside- ^ Wf^T (?° A?) I A) 
The inner influence of Dhi is in 3 ways- Tendency to- 
wards (y<jRi), Tendency away (R«jRi), Dedication (Pi^6i). 

(5) \<w& (devasya)-Of deva. Deva is from verb div with 
meaning-to play, search, behave, shine, praise, happi- 

146 Vedic View of Sri Jagannatha 

dream, bright, motion. Thus, deva is shining himself or 
which gives light to others. This is adjective of word 

"R^ (%) sfl^lRf^^^M^^K^fd^fd^^MchlRi^fd^V/?) 

(6) tiR<j: (Savita)-Of savita (form of savitr)- 

^ mRFT^ffwR% (mRr srcrt) A Y >*A^) ^ C*£) ^ (^/ 
t.w.V^/ ^-arr- ? AA> V?? A) 

Surya (sun) is soul (atma) of world and its base also. 

(^.?A°A, ^^AA , ^/^/^) 

Surya (sun) is visible place of devas and seen rising by 
all men, so it is seen in the whole svary sky). 
affaTWl Frs^fTf^r|(TT.^.Vo/?^) 
I am the same which is that Purusa. 

(7) cT^ (taf)-That is farther, invisible. This is nearer or 

dR^m ^wti(^.?o/?^o/?) 

That is supreme in these worlds. 
cRT ^Rd.fufl^ ....^S^fgTTcWi; 

We identify that Savita who is best among all holders. 

&> d<^Rfdt^its^u|f£|Ry- : | (if^rr ?^A?) 

Brahma is remembered with 3 indications -^4 0/72, /a/, sa£ 

(8) «K u ^+t_ ( varenyam) -Which is fit to be selected or which 
is unseen in many covers. Two meanings of verb Vrn 
are to select, to cover - 

f^wt 1^ snwt (?° A^) 

5 .Unity of all forms -4 147 

with meaning -to digest, assimilate. Bhrgu word also is 
derived from it. Thus Bharga {Bhrgu) means powerful, 
bright which can collect and assimilate all- 

^McT cTWf^ fj: W\WS^ cT^ ^ft^J^ (^TT?T ^ ? / 3 ) 
From the primordial waters after hard work and heat 
the reta (particles) were created, they were collected so 
it was Bhrgu. That is the quality of Bhrgu. 
1*: fH<$<l spf:(3H<eh)b|) 

(10) Effaff (dhlmahi) -This is vedic form of dhyayami=\ 
understand, consider or keep in memory or intellect. 
Root verbs axc-Dhyai=to think, or Dhin=to be base, in- 
tellect is base of mind. 

£M|=bAj|Aj|fi| (ffe WTfT)-S3TT^fTf|'R% WT, (^) 

W^W^fe: |?o | (chAlHRb|^ ? /^) I 
Take the intellect (buddhi) as driver (of the body as 
chariot), and mind (mana) as the ropes (to tie with 
organs like horses). Buddhi is beyond mana (10). 
Literal meaning-From Aum (Brahma) arose bhu, 
bhuvar, svah. That (Brahma) is creator of all and so 
high that it is beyond our mind. His bright form is know- 
able. He may inspire our intellect. 

4. Purana meaning -Veda -vyasa wrote Bhagavata 
purana as essence of his knowledge. This is meaning of 
Brahma-sutras, clears disputes of Mahabharata, expan- 
sion of Gayatri mantra and explanation of Vedas- 

148 Vedic View of Sri Jagannatha 

First verse of Bhagavata purana itself is link between 
Gayatri mantra and Brahma-sutras- 

STFRT^^T Pk*d$$cb^^ eftrrf% 1 1? 1 1 
Birth (growth, death) etc. are from Brahma who is cause 
of creation and aloof also and all knowing, capable and 
brightness. He lighted the knowledge of Vedas in heart 
of Brahma in which even the learned are confused. As 
light, water, earth are perceived as other elements, simi- 
larly the world perceived in Him due to play of 3 gunas 
looks like the real one. We meditate on Him to remove 
cover of TWaya.Parallels with Gayatn-mantra- 
Gayatri Bhagavata-Tivst verse 

d^Rd^: ^TPT -^TKR^l I 

iwrTr^: y^kind^rcrz, 3rrR^%, ^T: I 

gffJTf|(=S2T#rT)-gfWf| I 

smf^T:-^ <=HR^T Rfd-H<M;, "ft^f I 

Brahma -sutra Bhagavata- first verse 

d-HMW ^T:(?/?/^)- ^#1 

4)pMld N (?/?/^)-cf%¥^T I 
^WM N (?/?A)"( 3 T% ) 3 T T ^ z TTd I 
f^rRf^T^T (?/?A)- ST^MfeT: I 

5 .Unity of all forms - 4 149 

We explain verses of vedas as per their pada {Mimansa 
sutra 2/1/35). Here, the 3 padas are called Brahma, 
Visnu, and Siva. Creation aspect is Brahma. In human 
form he started the civilization in his 7 forms 
(Mahabharata, santi parva, 348/48). Our creation is on 
earth which is mother, its source is energy of sun like 
father. Sun is created in Paramesthi (galaxy) which is 
grand father. Its source is Svayambhu (self created) - 
seen as collection of galaxies which is great grand fa- 
ther. Root source of creation is abstract and beyond 
our imagination- 
^K^t^RThI (*ftcTT \/>6) 

Visible form of Brahma is sun which radiates light and is 
source of life. He is Bhargah both as source of light and 
as holder of earth. Maintaining the life and creation, he 
is Visnu- 

Source of light within it, appeared first, He was the lone 
lord of beings and held the earth. As the doer God, we 
may offer our worship . 

Earth has held the people and is itself is held by Visnu 
(sun).- (=3TTfer:)^:*r f^%: I ^ ^fts^ft^ snfeT: I 

That Aditya is Visnu who is yajna (creation). What is 
yajna is also aditya. 

150 Vedic View of Sri Jagannatha 

TT^T fefkl (aft|F KW) TI^T R^cj^n | (^fk«r¥T.' t J.?/^) 
The second syllable of v4£//z? (equal to second /?ac/a of 
gayatri) is c/eva Visnu. 

The day night cycle (of creation) follow Visnu. 
Siva is form of knowledge, mind and cause of inspira- 
tion - 

^Tf WKT^: SRffccJ ('^TRTcT^.V^A ) 

May the inspirer ( V^rsaZ?Aa=inspirer, bull) of sages be 

pleased. Vrsabha (bull) is vehicle of Siva. 

fm\ ^: ^=rt ^ Orr.^.?^/??) 

Our mind may become good by grace of Siva. 
5. Siva forms-Solely as Siva also, three stages of 
Brahma can be seen. The root cause of creation is de- 
sire of God, that desire (samkalpa) is Parama-Siva. 
Jagannatha is abstract source, its place of samkalpa is 
kalpa-tvee (ekamra=numbev one among trees) where 
Lingaraja resides in Bhubaneshwar at end of dhama of 

dc^dfll d^l^WlR^l(V^) SWST^TTTSTmkT I cTcfH *K*IWd I 
d^lcHIH SWT^cl I (V^/?)-^<^ ^T- I 

He desired-I am one, I may become many by creating 
the beings. He worked hard (tapa also mens heat), from 
that work/heat all this was created. After creating, he 
entered them. It was abstract in the beginning. From 
that,visible was created. He created himself . 

Bright form (bharga) of Siva has 3 grades -siva, sivatara, 
sivatama. Its intense form is Rudra, calm form is Siva. 
"t^: FTC^t ?Pf: (3W<cblN ?/?/^) 
Hara is destroyer of Smara {Kama) and Bharga. 

5 .Unity of all forms - 5 151 


Rudra ! Your mild body is Siva which is bright with- 
out blemish. 

^T: iWFT f^Md<N ^ I ("*TT.^.?^/V?, ^.?°/V ?) 
Salute to siva and more siva. 

Which is our most siva rasa. 

^ ^ft (srrfer) w^rfcr (^ftcri% / \ ) 

This Aditya gives heat here at 100 yojanas (sun-diam- 

Rays of this Aditya are 1000. 
Maitreya zone is upto 1 lakh yojana- 

fs^T IV |^4R>H cT^"5^^T^Sc^lH I ("f^oj^.V 13 ) 
The zone lighted by sun-moon is called earth with sea 
and mountains. Whatever is the diameter or circumfer- 
ence of earth (starting from man), the same is size of its 
sky (starting from earth). Maitreya mandala is of 1 lakh 

Koti yoj ana is the limit {koti) of solar system. Within it 
is zone lighted by sun and there is rudra energy to some 
extent. So, it is called rodasi. 
Upto 100 sun diameter- Rudra 

100-1000 diameter- start of siva, its head or source is 

1000-1,00,000 dia.-more siva (sivatara) 

1 lakh -1 crore-most siva-(sivatama) 

Upto 1 crore, there are traces of rudra, beyond that it is 

152 Vedic View of Sri Jagannatha 

galaxy, so it is called krandasi( ejected matters =weeping). 

Region around solar system is mahar-loka, its energy is 


^ f ^mTjiwr ft^rt (^tcttt ¥r.^AAA> ^ AA A> ^/ 

V ?/^°) ^tf^R^T ^T. ¥T.?/^A)-^T-^-(?? A?> ?V? ^) 
This earth and sky are rodasi. 

^/x) =The Prajapati 'which wept is weeping of earth and sky. 

d-°*id*>fswRMMST% TTdsST^ (^TcTTT V? A A) 
This rudra is upto 100 heads (100 diameters of sun). 
This became calm (santa) at this distance, so it is indi- 
rectly called sata-rudriya. Santa =calm, word with simi- 
lar sound is sate=100, at 100 heads, it is calm, so 100 is 
called sata. 

4 sb<<*n R^d ^S^^JW srfw: I 

^m^^TWcuTsprim^T^^^^FTW"^: |(^.^/?^A) 
The KrandasI and .Sanyaf/both-upper and lower worlds- 
are beyond mtfra (solar region). Suns in similar rathas 
are in that and seek help of io<ira-omnipresent as radia- 
tion. Indra as king was loved by people-so his adjective 
sajana means beloved in Indian languages 
A sh«*Hl WTO^ ^arTcrr^FTCTrVHId I 

wfsr ^ ^feft "Rmfcr ^ %^pt "^fwr "R^t |(^e>.?° / 'V{\ / '\) 
KrandasI is settled and sees in its mana. In its hold, sun 
shines and rises. We salute that Doer God. 
Siva as mind descends from abstract mind which started 
creation, it appeared as 100 billion galaxies in visible 
universe, whose image is our galaxy with 100 billion 

5 .Unity of all forms - 5 153 

stars. Finally, our brain with 100 billion neurons is im- 
age of that field of mind. Thus, Siva is root of all inspira- 
tions in our mind. The first 6 suktas of Vaj. Yajurveda 
chapter 34 are called siva-sankalpa-sukta, as they pray 
for descending of Siva-sankalpa in our mind. This form 
of Siva is vata (bunyan tree) or Daksinesvara (teacher 
form). Crown of bunyan tree throws aerial branches, 
which fall on ground and become independent tree as 
the teacher makes the student a man like himself. This 
tree (druma) from original druma is called dumaduma. 
Thus, at all places of teacher form of Siva, there is 
dumaduma-neav Amritsar in Punjab Damadama sahib, 
Dumduma near Kamakhya in Asam and near Lingaraja 
in Bhubaneswar, Orissa. In Kolkata, Dumduma near 
Daksinesvara has become Dumdum airport. 
Lingas of Siva-Linga means outer form. Outer body 
form indicates sex of the person, so it means sex also. 

'WHkR I cTSTWR^TCT ft^-ft^f^?jk%(T^I^HPlN^ ^ / % , ? o ) 
Linga=Linam + gamayati=i.e. it goes to merge in. The 
root cause gives rise to world which again merges in it, 
that micro form is called mula-mantra (svayambhu-iinga). 
Next is gamana (motion) called bana-linga. Bana means 
arrow which is used to indicate direction of motion. 
Signs of Paramesvara (its created objects in which it has 
entered) are also linga. These are itara (=other, differ- 
ent) forms, so they are called Itara-linga. 
In space, root world as uniform rasa is Svayambhu linga. 
Motion pattern starts with galaxy, which is bana-linga. 

1 54 Vedic View of Sri Jagannatha 

Various forms are seen on earth and solar system, they 
are infinite, but classified as 12 rasi (zodiac signs). In 
those, jyoti (light) of sun varies, so they are called 
jyotirlinga. On earth, centre of civilization is India which 
is place of norms of conduct. So all lingas are here only. 
At the end of Jagannatha dhama, Lingaraja is at 
Bhubaneshwar, Orissa. Adjacent to it, Trilinga is in 
Telangana in Andhra-pradesh. 12 jyotirlingas are in 
whole of India. 

In human body, the linga in muladhara at center of 
orifices of stool and urine is the organ from where man 
is born, so it is svayambhu linga. Center of blood and 
air circulation is at heart chakra-anahata- which is place 
of bana-linga. Forms are perceived by centre of brain 
whose linga is called Itara- 

f<m^ SRT^f d~FT ^TfW ^rj; I ^rmf^Tf 
W=blRfd^ I 'fMs^ "^ST^d fgqw^ I 

'd^f "f^cKT^ JHRb^Ncb; |(f$Wtff|dT , \) 
Comparison of lingas- 

Linga Cosmic Geographical Human 
Svayambhu Root world Lingaraja Muladhara 
Bana Galaxy Trilinga Anahata 

Itara Solar system 1 2 jyotir lingas Ajna 

Turiya Abstract World Sahasrara 
6. Hanuman forms- Hanuman is avatara (lower) form 
of Siva. This is at every level. Siva is cause, Hanuman is 

5 .Unity of all forms - 6 155 

Stage $iva form Hanuman form 

1. Creator Paramesvara (sankalpa) Vrsa -kapi (copying) 

2. Energy Light (rudra-siva) Motion (marutvan) 

3. Mind Inspiration {guru) Activity (manojava) 
Ceator form is called Vrsakapi, which is a name of 
Jagannatha also- 

(When devas were tortured by asuras)-They went to 
Jagannatha who is Vasudeva (place of all) and Vrsakapi 
also and worshipped the Purusa with purusa- sukta. 

Then the lord Vrsakapi in form of Boar held earth on a 
tooth only. 

31lRrtlt ^l+R: I (j^^xR ^/?^) 

That vibrating exudes particles, so it is Vrsa (which rains, 
varsa=ram), kapi (=monkey, it drinks primordial waters 
and from that creates copies), that is how it is Vrsa- 
kapi. Aditya (from which it began) is Vrsakapi. 
This is called sarvahuta yajiia, in which all is consumed 
and its replica is made- 
d^HM?1ld *T%T: ^^(^T ^ la) 

From that sarvahuta yajna Rcha and sama were created. 

Mana (initial desire of God) is Vrsa. 

The place of creation (vedi) is yosa (=female, which 
unites with received energy), agni (=fire, energy or mat- 


Vedic View of Sri Jagannatha 

ter in a boundary) is vrsa (=male, which rains). 

Thus, the result of primordial mind is that from the 
primordial waters, copies come out (skandah) like rain 
drops (called drapsa)- 

f.3/?AA, *AAA, \,\ t.arr. VA/?) 

First of all, drops appeared from sky. It was followed 
by primordial source forms. Seven Ao^a (7oira created 
by consuming source matter) were similar (each stage 
copy of higher stage) in origin, we offer to those drops 
moving in space. 

^sTO: FF^fcT {VO Wr^: FF^Tt (?3) 

Drops are separated. 

3^WT ^pTcft^rfcPSS.... t/W/Vk) 

g^rwr f^t.... (?v) srsrwrsf^TT 

The drops were visible after being radiant. 
Fff^t^T'^: (^TT?T^tR ^/U)Drapsa is like rain-drops. 
ST^TTSTTfer: sTO: (STWTW.u/Y/? A°) 
The drapsa form is aditya (initial form). 
Creation of successive images of svayambhu as 
paramesthi, solar system, moon orbit, earth is the 
Vrsakapi aspect. The animal having tendency to copy 
human actions is also called kapi (monkey) - 

^rfsfcft Sj^fw^), (^) ("^ ifsfa: ^f^T), (3) ^ft" J T: 

5 .Unity of all forms - 6 157 


Thus thought Prajapati (self created) -Let me create my 
images. Hecreated the chain of images with the presid- 
ing devas-(l) Agni for earth, (2) Indra for solar sys- 
tem, (3) Soma for sphere of lunar orbit, (4) Paramesthi 
(from self created). 

Due to difference in energy levels, there is flow of mat- 
ter and energy, it is called marut. There are 49 layers of 
marut, 3 within earth and 46 up to the end of galaxy. 
Motion of matter and energy in them are 49 marut s. 
After that, its off- spring Hanuman is at 50th ahagana. 
Within that lies the limit of Visnu (his parama-pada). 
Within solar system, flow of solar wind is called its 
Isadanda-^ ^fMf rTT TfW?T: (sfM ^T.?/?)You are rod 
of energy in air. 

Its diameter is 6000 yojana (sun-diameter). Visnu purana 
(1/2/8) has given its circumference. After that, its off- 
spring Hanuman is there. He was moving around sun, 
always facing him. Same is stated about Balakhilyas in 
Bhagavata and Visnu purana- 

^^^#M4^M^H^d | f^d^l y $M I (u| ^rfM | Jji*ft.dtl l-H, I 

arfEs-qcf ■HMiuii^r^sm^ ("f^l 1 }.?/? /? ) 

Off-spring(=limit) of Kratu (creative zone) are 60.000 
Balakhilyas (small planets) of size of 1 angustha ( = 1/96 
of earth taken as man of 96 angula= 13 5 km. diameter). 
They are always facing sun in rotation round it to re- 
ceive its vak (word or light). This is the story of Hanuman 

158 Vedic View of Sri Jagannatha 

also that he was moving round sun and always facing 
him to get the knowledge. This is at 60 AU (sun-dis- 
tance) from earth-^% ^STT "fcRTT^ft^FT dlQd-H. I 

On earth, north-west direction from India is called marut 
or vayu (=wind) direction. The persons of that region 
are Marut, son of their king was Hanuman. Bhavisya 
Purana {Pratisarga parva, part 1 chap. 5, part 4 chap. 22) 
tells that Britain at the end of that direction is place of 
Hanuman, so man is called human there. He has been 
called Enoch (son of Ina=sun) in Bible and Hanuka in 
Koran. In old version of old testament of Bible, Book of 
Enoch explains calender system based on 7 lanes on 
earth within which sun moves. These are described as 
equqtor and latitude circles at 12, 20, 24 degrees north 
and south in vedic literature (see Avarana-vada by Pandit 
Madhusudan Ojha, Jodhpur University, 
Rajsthan,versesl23-132). Note 88 of the book refers 
Taittiriya Br\\l5l\T), Atharva (8/5/19-20), Rk (10/ 
130/4), Vayu purana chap. 52, Brahmanda pu. part 1, 
chap. 22, Visnu /w.part 2 chaps 8-10 etc. Hanuman is 
an acharya of astronomy. In period of Rama, his cal- 
ender might have started. 

Hanuman as mind starts from initial desire of God to 
create replicas. It became group of galaxies whose im- 
age is our galaxy with 100 billion stars. Its image is our 
mind with 100 billion neurons. Siva is field of mind, 
Hanuman is motion or fluctuation in it called manojava 
(speed of mind). This is described in Rk (10/71/7-8) 

5 .Unity of all forms -7 159 

etc. for obtaining knowledge. Yoga-sutra (3/49) of 
Patanjali descvibesManojavitva-siddhi (i.e. to be as fast 
as mind). Back of crown of human head is place of 
Hanuman where lock of hairs is kept by Hindus. 
7. Ganesa foTVOS-Kana is a particle, its collection is 
Gana, which also means countable. Seeing the world in 
that form is Ganesa. Its remote cause is Pravargya (cre- 
ator of varga =classes). The part consumed in creation 
is Brahma-odana (=food of Brahma). In Atharva (19/7), 
Pravargya has been called Uchchhista (left over) also. 
This has been described as left over after eating- 

This has been described in Brahmana texts as- 
Mahavfra-maha= suvound'mgs, vfra=which consumes 
(brave) Karma=wovk, visible action. Chhinna-sirsa yajna- 
Headless (unseen head) creation. Uchchhista -Ganpati 
(left over) is 3 parts forming first pada of gayatri and 
only 1 part is created world -TKts^zT sjcnft R^KWI^d 
(tj^T ^JtT) ^)=This (created) world and all beings 
are 1 part, 3 parts are constant in sky. 

O Ganapatil Please take your place among ganas (groups 
of marut, worshippers) as you are considered top among 
the knowers and creators. Without your grace, no work 
can be done. So, O Maghava ! (owner of riches), make 
our expressions varied. 

The bhargah (bright) form of Ganesa has been called 

1 60 Vedic View of Sri Jagannatha 

sons of Rudra as marut in Rk (8/20) 
%TT"f|^feTFTT ...(Vj WWW ^i=Tl ...(?^) 
Maruts is lord of Ganas- 
Wt WRT W: (tfrRk^T. 3/??AA) 

^ / '^)=Marut gana (group) are 7 x7. 
Wtt^TRTSjfW: I (W^T^T.¥T.?Y/?V^. W/V*/\\ 3RkUi 
WJ.'t /^/ %o /%) -Marut is highest among devas. 
Wtt%TRT"f^T: (^T^T.?/^,W^T^/?o/?o, ?^/?/?V) 
Marut is house of devas. 

ST^ttW: sTT.?/l3/3A, ?AAA»?AAA) 

Aana (grains =consummable) is marut. 
wfr t ^cT: ( i^fcr ^t. V ?1 ) 

Pasu (animal, which sees or feels) are marut. 'STFTT ^ 
TfWT:(3Tcm¥T.V V?/ 13 ) All /yawa (energy) are Marut. 
WtW: (^l^ldR. ^TA/v)-7Wari/r are of Indra. 

?v) Above inc/ra direction lie-TWarztf and Angirasa devas. 
They fill the Parmesthi (galaxy), they are placed there 
and rule it. 

Thus, Ganapati is lord of Paramesthi of 49 ahagana 
size. After that Mahavira is its boundary. Beyond that 
Svayambhu is Maha- Ganapati. Ganapati 'is creator of all 
these forms. Earth is Ganapati 'in form of solar wind and 
dhara-dharitri-dharam (all meaning holder of world). 
Mouse lives in that dense form of earth. Soil of mouse 
hole is taken as symbol of that gross and dense prana- 

^f)%: Olcm^T. V?/ 13 ) 

5 .Unity of all forms - 7 161 

In human body, Ganesa is root knot at muladhara (base 
chakra between holes for stool and urine). 
Physically, Ganapati was creator of scripts, first Ganapati 
was called Brahmanaspati, who was kavi (poet) and guru 
(teacher) -WRT rTT *\m\& ^ft Wldl^H^W^ I 

^jFTT sl^Wd sn^T: s 5M^fcrRT: ^ffc "HKH^ (?) 

I.e.We offer our respect to Ganapati among ganas, who 
is kavi (separating in irava/a=packet, creator or poet) 
and best among them, Jyestha-raja (Grand ruler). Brahma 
authorized him Brahmanaspati \o spread the use of scripts 
to express words spoken by men (1). He made Sama 
(=psalm, song), and broke the words in many parts and 
made symbols from line (i?77a=minus sign) and dot (point 
of line). It was preserved by Rta (writing, spread of 
signs). (17) 

Three signs (combination of line-dot) were used to write 
symbols of devas (33 devas are consonants from kto h, 
49 letters are 49 maruts). 

6 symbols (3 dash+3 dot) give 2 6 =64 combinations, 
which is still used in Tai-ching script of China and Brahmi 
script. This is similar to ASCI code of computer lan- 
guage in which 0,1 are used at 6 places to indicate 64 
letters/ numbers -Next Ganpati was Brhaspati, son of 
Angira-i^^ WT Tf^t ^ ^TFTSfcr ^STRT: I ^5 

I.e. Brhaspati was the first who gave names to objects. 

1 62 Vedic View of Sri Jagannatha 

This is ascribed to Adam in Bible and Brahma in 
Manusmrti ( 1 / 2 1 ) and Mahabharata, Santi parva (232/ 
24-26). However, the grammer of Brhaspati (Brahma- 
vaivartta -pur ana, prakrti khanda 5/27-28, Vyakarana - 
Mahabhasya of Patanjali 1 / 1 / 1 ) explained each word 
separately. On objection by Usana Sukra that is impos- 
sible to learn it in life time, Indra broke the words into 
root sounds with help of Marut and made words from 
about 2000 root verbs (Nyaya-manjarl, Taittinya S. 6/ 
4/7), MaitrayaniS. 4/5/8, Kanva sam. Till, Kapisthala 
Sam.42/3, Satapatha .4/1/3/11) 

8. Karttikeya forms-There are two methods of knowl- 
edge-By countable objects, and by abstract non 
countables. These are called countable and abstract 
nouns in English grammer. Collection of contable dis- 
creet objects is Brahma, their knowledge is Ganesa. See- 
ing pattern in a collection of objects is Subrahma 
(Brahma parts joined by suveda- sveda= sweating) and 
its knowledge is Subrahmanya (name of Karttikeya). 
Suveda or sveda is explained at many places - 
Tf4 ^ ^T^T %fcf (%T^T WT.^/3) = Vak is Brahma and 
Subrahma also. W^PsflC Hi^d^H ^j¥^TT (""srff^RT ^T.?A) 
=&fi (power, source) of Brahma is its sama which is 

^ ^TR$T% 1 0>frT?T \. ? / ? ) 

In beginning, it was Brahma only... I am lone great Yaksa,! 
will make second deva.... From his forehead sweating 
started... This was called suvedaby Yaksa.... Being suveda, 

5.Unity of all forms -8 163 

it is called sveda (sweating). 

Tamil script also is Subrahmanya as the first 4 sounds 
in groups from k to p are clubbed together. Collection 
of galaxies or stars in galaxy is Ganesa or Brahma, its 
perceived shape is Subrahmanya. Similarly, collection 
of cells in human body is Ganesa, their shape as organs 
or body is Karttikeya. 

Karttikeyahad 6 Krttikas as mothers in following senses - 

(1) 6 types of world -1 abstract and its 5 parvas. 

(2) 6 stars in Krttika group (Alcyone), 7th star became 
dim in historic past-he was born in that moon star. 

(3) 6 centres of armed forces in India like 4 pithas of 
Sankaracharya now. They are called 6 mothers of 
Karttikeya (Taittinya samA/ 4/ 5/9-15, Tai.Br.3/ 1/4)- 
Dula, Nitatni, Abhrayanti, Meghayanti, Varsayanti, 
Chupunika. All are called Amba (mother, or this is the 
7th star which has become dim now. These are star 
names of Alcyone group. Temples of Dula are in Orissa 
near Bhubaneswar and Cuttack-It might have been near 
the victory tower at Konarka. Dulala ( = son of Dula) 
name is popular in Orissa and Bengal under the zone of 
Dula. Chopra title is in Punjab, zone of Chupunika. 
Meghanl/Meghwal titles are in Rajsthan/Gujrat, zone of 
Meghayanti, though there is little rain there. Abhrayanti 
may be in zone of Abhraka (mica). 

(4) Real mother of Karttikeya might be Bahula as he is 
called Bahuleya. She may be Gundicha who is sister of 
mother of Jagannatha in Vamana incarnation. The re- 
turn car festival is caled Bahula (extra, return) yatra. 

1 64 Vedic View of Sri Jagannatha 

(5) Six chakras in human spinal chord which need to be 
crossed for salvation. 

With 6 mothers, he is called Sanmaturah. In Tamil, he is 
popular as Subrahmanya, Arumugam (aru=6, mugam 
=mukham=mo\x\\\) , Sanmugam (Sat=6), Sentila 

Parallel to forms of Ganesa, there will be forms of 
Karttikeya. Both are sons of &va, source of perception. 
After Karttikeya erected victory tower at Konarka, 
Ganesa became head of state. On this insult after great 
victory, Karttikeya went to south and created Tamil lan- 
guage with subrahmanya script which was shorter for 
marine use. Mayura (pea-cock), vehicle of Karttikeya 
spread as Maori tribe with same language in largest 
region of earth in Pacific islands. Near, (Su) Tamra-Parni 
( Tamilnadu coast), Karttikeya had made his marine base. 
So the Suparna (Bird with good wings) looking after 
coastal land is called Reddi (in Andhra Pradesh) or Rele 
(in Maharashtra)-^: ^f: *T ^sWlR^T, *T ^ spFT ft \ 

Maharsi Daivarata of Gokarna explains the suparna as 
gayatri chhanda which has created the worlds and the 
word form as vedas. Gayatri has been specifically called 
as mother of Vedas in a sukta (19/71) of Atharva of 
name vedamata- 

: TTFT "SRT ^ "^tftf ^ft^T W^FRftm I wf ^TT ^RT "^ra^ | 
I pray mother of Vedas who is giver of boons, inspires 

5 .Unity of all forms - 9 165 

andpurifies twice born (second birth is education). She 
may give us long life, energy, off- springs, vehilcles, 
fame, wealth, and knowledge of Brahma with its bright- 
ness. After giving earth (by detachment), one goes to 

9. Goddess forms-Brahma is neither male nor fe- 
male. He takes up opposite pair of forms for creation- 
they are called agni-soma, yosa-vrsa, purusa-sri etc. 
Pointwise consciousness is purusa (male), area of its 
spread is sri (female). Three forms of sakti are 3 parts 
of gayatri, called Bharati, Ila, Sarasvati- 
(?) JcS\ *RWd) M$\ fdfll ^fl I 

*ff: *fk^fe:|(^F.?/?3A, V??A) 

Ila, Sarasvati and TWaAf-these 3 devi give, us happiness. 

They may take seat without diminishing. 

(^) ^Kdl^^wfcTTT^: t^T^H^ I 

I invite Bharati, Ila, Sarasvati-all the called ones may 

lead us to prosperity. 

(3) Sjft^MRdl fmwg^TRcft I 

Respected among c/eva and Marut, Bharati, Ha and great 
MaM may take their place in Yajna. 

^ff ^WTTW^Iwr Vt"^TW: I (^.\/\/6) 

Bharati, Sarasvati, and the great Ila are 3 devis of good 

clothes; they may join our yajna. 


Vedic View of Sri Jagannatha 

Sarasvati organizes our intellect, Ha is devi and Bharati 
looksafter the world. By their svadha (holding power), 
they maymake this yajna flawless. 

Our Bharati (brightness) may join with others, Ida of men 
and devas may join, our Sarasvati (knowledge) may join with 
others. All these 3 devis may take seats before us. 

IRJST^W ^fsRff l#fto5T tjdH<0 I (^.?o/^o/^) 

The 3 devis starting with Ila {Bharati and Sarasvati) may 
take these nice seats made by us. Ha, Devi (=bright, 
Bharati), Ghrtapadi {Sarasvati- with feet of butter, es- 
sence of Svayambhu) may take offerings in our yajna 
as they had taken in yajna of Manu. 

fc^^Wf ^'^TFf WWl FFW: I (^.?o/??o/<:) 
May Bharati come to our yajna soon. With mind like 
men (earthly mind) Ila may come. With Sarasvati, all 
thee c/evfs may take comfortable seats. 
As per Nirukta (8/13), Bharata is Adi'tya and Bharati is 
its (brightness). Adi'tya is that region of space and 
matter from which creation started (adi'= start). Adityas 
of svayambhu (whole world), paramesthi (galaxy) and 
solar system are Aryama, Varuna and Mitra (Rk.2/211 
8). Their zone of influence Bharati h root of creation 
and Brahmi(i.Q. like Brahma)-^\^\ ^ ^TRcft (sFK^r ?/ 
^/?) i7a is ground which is visible world. Grounds are 
3-earth, solar system, and galaxy. Ila means go (ere 

5 .Unity of all forms- 10 167 

ative energy and its place- earth has always been pro- 
jected as go=cow), bhu (earth), Ida ( matter) -^ft^ I ^ « I 

Sarasvati is evidently source of intellect(verse 5 above) 
and-^f *RWd1 sff "Rr^ C^.^/^V??) 
Sarasvati may give us peace with intellect. 

^kR^fl ^dni %Rft ^dlni^ (^.?/V??) 

[Sarasvatft inspires good deeds and activates sharp mind. 

The 3 devis are further divided into 3 each-they make 
9 parts called nava-Durga. In Durga-saptasati (13 chap- 
ters of Markandeya purana), they have been called Kali, 
Laksmi and Sarasvati with maha prefix. 9 Durga are 
also named. Original form of world is described as dark 
unknown indicated by Kali (black) whose devata is 
Brahma- creator. Second part is of Laksmi-msible world 
born with advice of Visnu. Third part of Sarasvati gives 
the knowledge of unity like Siva. Their seed mantras are 
Krim, Hrim, Aim-all with 3 parts each. 

^rc^^k^^Rj^R i(tt.^.^? Ay) 

Three devis are Bharati, Ila, Sarasvati. They have 3 forms 
each. In middle (anahata chakra near heart), they give 
bliss and hold Indra (organs) in navel centre. They give 
many riches by meditating on their seed. So you wor- 
ship them. "fcra^STT W^rf^FTT 'HKdUl I 
rfti HR^dl #rferq ^^^(tt.^. ^ o / \\ ) = Sarasvati, Ila, 
Bharati-the 3 devis are further divided into 3 each. By 
offering soma, they arouse bliss in Indra (organs). 
10. Triple Pranava- Brahma is indicated in three ways, 

168 Vedic View of Sri Jagannatha 

each with 3 parts-v4£//?7, Tat, Sat- 

In Vedas, the triple pranava is im, y4i//77, £nh. Each with 
3 parts make a total of 9, so it is called pranava (nava=9). 
Aum is absolute unified Brahma, its individual forms are 
Tat'm which Brahma has entered. Tat=Im=\xmty of Brahma 
and Jiva. Sri Is symbol of Laksmi, power of the supreme 
Purusa. Im is described at many places - 

Even He does not know Im (created world) who has 
made it. It was hidden from the person who saw Im. 
fcrcrt Tf^#r fq^[ f^¥^ ? / ? V* / 

?o) ^TO1^=^+f+3RWW^ I 

The one Prajapati (Creator) holds 3 mothers (Earths) 
and 3 fathers (skies) and is above them. These (3 pairs) 
do not look down upon Im. 

Hi 1%%cT^T S^RWl ^T: MR fclKl^dW (^.?/^/v) 
The person who knows Im, hidden in cave and who 
maintains the flow of Rta (surrounding of good deed or 
of soma) -gets wealth and knowledge. 

We take shelter of Padmini ( living in /?acfe?a=earth as 
pada or foot) and Im. 

^Wld^WI^STSR^ y'Rd^ I *TTWl §^WT^^rf(^^ I 
("tf%ffa 3j|<u^eh ?o/^y/?, H|<|i|U| ^q-.?<\/?) 
Z>evf giver of boons may come whos is same as Aksara 
(eternal) and Brahma. Gayatri, mother of Chhanda may 
join us with this (Im) Brahma. 

5 .Unity of all forms- 11 169 
Welcom to Im and its Creator. 

Sri and Laksmi are His (of supreme Purusa) wives. Sri 
means fame, energy etc. which are not visible-this is 
Vimala (= without mala, invisible) on left side at back of 
Jagannatha. Laksmlis visible matter, wealth. This is mala 
(matter) made with Kara (hands), so it is Kamala also, 
on right back side of Jagannatha. 
Sri has 3 forms-3T%^nT^^^frTFr I ^[fwrft "f^T %: I 

Mantra of Ahi (snake) of Budhna (flood) =vortex of cre- 
ative waters is for our protection. Rsi (seers) knower of 
Vedas with 3 parts ( 4 including the root) have known it 
in 3 parts -Rk, Sama and Yaju. That Sri gives immortal- 
ity to good men. 
11. Common Triples 

(1) Sat-Srl-Akala-This is common greeting among 
Sikhs. Here Akala -Purusa is Jagannatha who has been 
worshipped in opening verse of Guru-Grantha-sahab as 
Purusa. Kala is time. Ksara purusa (decaying outer 
forms) is constantly decayed by nitya (eternal) time. 
Aksara Purusa is functional identity whose yajna (cre- 
ative work)in cycles is measure of time (Janya-kala). 
The Avyaya Purusa is superior to these so it is 
Purusottama and un-affected by Kala (time). Thus it is 
Akala -Purusa. Sat is the tangible world, known from its 
boundary called Balabhadra. Bhadra = structure, Bala 
means curved line and force which causes bodies to 
move along curve (without force they will move in straight 


Vedic View of Sri Jagannatha 

line as per first law of motion by Newton). Thus, 
visibleworld within boundary surfaces is sat or 
Balabhadra. £ri is Subhadra. &ri is essence or bright- 
ness, sri of men is in their head, so it is called sira. For 
respect, men are called sri-yukta ( = saradar) or ir/(=sir). 
Sikhs protect their sri with head gear, so they are 

(2) Sat-Chit-Ananda- Ananda is root material of world. 
In every chit (point space), there is something tangible 
called Sat and Ananda is everywhere. 

(3) Sankara-Sam Brahma =Kham+Kam+Ram Brahma. 
Kham is space which is start of creation. Kam is kartta 
(doer), matter (anna), or happiness. Ram is energy spread 
everywhere (verb ram=to move), consumer of anna (mat- 
ter). When Kam is consumed by Ram in Kham space, it 
calms and becomes Sam. 

Kham is Brahma or its first creation space- 

Aum and Kham are Brahma, it is purana (old). Vayu 
(air, motion) is ram-All is stated from Kha only. 

<$£k<\ ^(^ 
Kham (space), mana (mind) and buddhi (intellect). 

^t"t y^Nfd: |(TTta*Tm."3.^/3) RWrfcff"^: |("^T¥T.V^»^/ 

stt.^AAA. ^AAA°; tlrRk^.V^AA. 

.Ka is name of Prajapati (creator of Beings J.cR't %^PT "^fwr 

5. Unity of all forms - 1 1 


We give offering {havi) or 6 types of praise (vasai) for 
deva in form of Ka. Ram is moving force, energy called 

WTt t T TTFt #TTf% ^ff^T ^nf% Wf% I ( STWT¥T.?Y/<r/?3/3, 
3T«fi% <|^Ku^eh ^T.K/ \\ / \ )=Prana is ram, in />ra/2a only 
all these beings are engaged. 

The letter Ra is fire, speech, light, and surroundings. 

(Prana) is called as it pleases (ranjayati) beings. 
Sam is peace, balance and tranquility, prayed in all forms - 
St 1m : ST WT: ST ^ft V 4 4^ I , ST ^ft ^T <p*qt%:, ST 

3TT. */?/?) 

The 3 Adityas may give us peace of mind-Mitra (aditya 
of solar system), Varuna (of galaxy), and Aryama (of 
whole world). The two zones of sun may give us peace- 
Upto Brhaspati, planet size increases, that is zone of 
condensation i.e. of Visnu. Thereafter, zone of radia- 
tion mainly, i.e. Indra starts. Visnu may give us peace 
who has 3 steps in solar system (haet, brightness, light 
upto 100,1000, 100000 diameters of sun) and last limit 
of visibility as final step (parama pada) as galaxy.Forms 
of kam (anna) and their places of seeding - 
Kam (&a»a=matter) Seeding (start of creation) 


Human body 
Avyakta atma 
Mahan atma 





Vijnana atma 

172 Vedic View of Sri Jagannatha 

PrajM Lunar (Chandra) Prajnana atma 

Bhuta Earth Bhutatma 

Parts of Aum in Mandukya Upanisad- 

Aspect A U M Point ( vindu) 

Time past present future beyond time 

Perception Awake dream sleep Turiya (beyond 


Bhokta Vaisvanara Taijasa Prajna Aksara 
Bhoga Gross pravivikta Ananda Ob sever 
Pra-vivikta= entered in each creation. 
12. Triples of 5 cosmic levels Each of the 5 
cosmic levels are called manota, i.e. forms of primordial 
mana (mind) which started creation. Manota of each 
stage are causes and process of creation of that stage. 
Like 3x3 parts of Aum or Devi forms, 3 manota of each 
stage are also further divided into 3 each. They are de- 
scribed in detail in commentary on Isavasya upam'sad, 
part-1, by Pt.Motilal Sharma published by Rajsthan 
Patrika Prakashan, Jaipur, Rajsthan. The 3 parts are called 
vak, prana and mana. They are in all 5 levels - 

There is nothing greater than the 5 triples. He who knows 
them, knows all the vedas, all directions are open to 

Each of the triples is further divided into 3x3. 

Here they are listed with meaning only without detailed 


5 .Unity of all forms - 1 2 173 

For Self 

For nature 







J. VI till CI 







Annada Earth 



Prana Mana 

1. Svayambhu Veda 



2.Paramesthi Ida 















3x3 parts- Vak 










Satya -Rt 


Hr(Visnu) Da(Indra) 



















Vasu (daughter) Rudra (mother) Aditya (sister) 






















Vasu (daughter) Rudra (mother) Aditya (sister) 





1 74 Vedic View of Sri Jagannatha 

Definitions-(l) Svayambhu- (a) Veda-knowledge of 
each point about others. This is of 3 types-forms are 
Rk, motion is yajur, field of influence is sama. 

(b) Sutra-Link of a point with others. This is of 3 types- 
Satya is matter in closed space with a centre. Rt is spread 
matter without cente. Satya-rt is their combinationn. 

(c) Niyati (nature, direction of creation) -This is two ways- 
forward (sanchara), reverse (prati- sanchara), so the 
world is called Dvi-niyati (dunia). Thre are 3 agents of 
change controlled by heart (control centre) called Hrdaya 
with 3 parts -Hr- which takes, Visnu encloses everything 
in it. Da-Giver- Indra as radiation always spreads. Fa-is 
yama= control- Brahma is creator, controls the two pro- 
cesses in cycle. 

(2) Paramesthl-Like Visnu -Indra combination, there 
are 2 causes as rsis-Bhrgu pulls and Angira 
(Angara=ilame) spreads outwards. Due to rival nature 
of the two, 3 zones are formed for each level called 
sahasn-^m f^T^f ^ wf%^ f^RN ^Tt: I 

^5^T "f^ap^ qWJ&STf %£TT Rd^?TT^(^ . % / \% / 6 ) 
Indra, Visnu both are competing, none is able to defeat 
the other. With their tussle 3 sahasris (fields) have 

What are those sahasras-This loka (maintained by Visnu), 
this veda (Brahma)and Vak (spread of space-inc/ra) 
Balance of Bhrgu and Agira is Atri (i.e. a£ra=here). This 
is original single Rsi called Ekarsi, which is link between 
surya (creator of radiation) and yama (limit or reach of 
that radiation centre). This starts naurishment, so it is 

5 .Unity of all forms - 1 2 175 

Bhrgu, Angira each is divided into 3 parts, Atri has no 
such division. As that also, it is Atri (v4=not, tri=3)- 

(Tfrr^riT. \.^/^) = Grades of intensity of radiation creats 
3 angiras-agni (dense), aditya (medium), yama (rare). 
Similarly, difference in condensation of matter gives three 
bhrgus-Vayu (light matter), apah (medium, water like), 
chandrama (dense matter). 

In above discussion, another classification has been 

(a) It or /t/a-This is matter form or bricks. It has 3 
aspects- anna is material for consumption. Gau is place 
and process of creation. Sraddha is link with other bricks. 

(b) Urka (work) Visible motion is called Urka (work in 
english). It has 3 methods-yl/?&6 is mixing medium with 
mixing motion it becomes matarisva (=like mother, 
Isavasyopanisd 4). Virat is design of forms. Rasa is origi- 
nal source matter. 

(c) Bhoga (usable matter) -Dadhi (=curd) is solid, ghrta 
(butter) is rare matter in galaxy, store of energy. Madhu 
is active matter in solar system. Dadhi ocean is zone of 
rocky planets and Madhu is called aditya, its ocean is 
upto uranus as stated in Bhagavata purana, part 5. 

(3) Solar system- Jyoti is central bright zone. Gau is up 
to 27 ahargana where creation (^ra^yajna) is possible. 
Vak is zone of solar system where any mass will move 
under gravitation of sun or its brightness is greater than 
average of galaxy there (in the spiral arm). This is same 

176 Vedic View of Sri Jagannatha 

as 3 steps oiVisnuox rudra, siva, sivatara, sivatama zones. 

(a) Jyoti (=radiation) itself is of 3 types -agni is dense 
source, vidyut is till the flow of charged particles called 
solar wind or isa-danda (yajurveda 1/1, Bhagavata 
purana, part 5). Remaining spread of energy is aditya. 

(b) Gau is creative zone, earth has been called gau in 
puranas and Gaia in Greek. This is co-terminus with 
aditya area , so gau is called sister of aditya. Vasu is 
place of creation, so it is mother. Creation process gen- 
erates energy which can break matter particles, so rudra 
is daughter of gau. 

(c) Ayu (=longevity)-Here ayu=ayatana, i.e. volume 
which can come (aya='m come) in an enlosure. Zones 
of space are divided as per chhandas -gayatri is measure 
of higher iokas-eavth is 24 times double that of man, 
solar system, galaxy, universe are bigger in same ratio. 
Starting from earth, gayatri is creative zone or earth of 
solar system, tristup is width of spiral arm of galaxy 
where sun is located, and jagati is size of galaxy-ex- 
plained earlier. For men, these chhandas indicate parts 
of life as per Aitareya Brahmana. For 24 [gayatri) years, 
man is growing and building himself. Then, for 44 years, 
he is active. Then, he is man of world in general for 
jagati (48 years). This gives a total of 116 years age. 
(4) Lunar orbit-(l) The sphere containing lunar orbit 
is a zone of medium temperature and solid matters nec- 
essary for creation of life forms on earth. Being balance 
of Angra (radiation) and matter (Bhrgu), it is Atri. This 
is born of Sun, which is eye of world (purusa-sukta 7). 

5 .Unity of all forms - 1 2 177 

So moon (or its zone) is born of Atri arising out of eyes 
(Raghuvamsa, chap. 2, last verse). Similarly, man takes 
birth in womb of mother like safe zone of moon, from 
male-female pair like angira-bhrgu. Male ejects sperm 
cell like angira, egg in womb of woman takes it like 
bhrgu and starts its growth. 

This is tranquil zone for condensation of matter and 
has energy to mix them for creation. Three stages of 
matter bodies are called reta (=sand particle). This is of 
3 types -soma is spread like liquid, nabhanedistam has a 
centre [nabhi= navel) near (=nedistam) which it remains. 
Hiranya (=gold, shine) is dense in a boundary. 

Effect of retah is Yasa (=fame). Its 3 stages are- sura 
(= toxic alcohol) which is perceived by other minds, 
pasavah (animals = consumed by others) and 
soma= spread or scattered at many places. 

Link of one body with the other is sraddha, its route 
is called sutra (=thread). Sraddha=srava [line) + dha 
(hold). Link is of three types-patnl (wife) -mutually de- 
pendant pair of husband and wife. In Vedas, wife 
( = tawayaf, for comfort of man like /awa=cooking-pan 
like earth moves round sun) is not servant of man and 
husband is not herd of that animal as literal meaning. 
Pati and />ata/-both mean master. Mixing equally like 
water is apah. Mild feeling without physical contact is 
teja (radiation) 

(5) Earth- Vak is extent of earth, gayatrl (of 24 letters) 
is earth (24 times double or 1 crore times man size), 
solar field of creation, and galaxy (each bigger in same 

178 Vedic View of Sri Jagannatha 

ratio from previous). Tristup (44 letters) is size of 
maharloka in ahargana scale (actually 43 = 2 40 times 
earth). Jagati (48 letters) is size of galaxy (49 ahargana 
=2 46 times earth size). 

Gau has 3 qualities -place of creation, energy and mo- 
tion for that. Like solar system, it has 3 parts. However, 
energy here is borrowed from the sun. Energy released 
from sun is Savitri (produced), and its part received by 
earth is gayatri. 

Dyau (sky) is the environs which affect the earth. Prthivi is 
upto 9 ahargana (=64 earh radius away, moon is at 61) . Till 
that distance, earth holds the object in its gravitational pull. 
Antariksa is intermediate space upto 15 ahargana called 
Varaha-the sphere upto 60% distance of venus orbit, which 
intimately affects the climatic changes. Dyau (sky) is zone of 
2 1 ahargana upto saturn whose planets cause minor pertur- 
bations in earth orbit. 

13. Shape of Jagannatha- Jagannatha is conscious- 
ness which is spread in each cell of body and is invis- 
ible. However, its center of control is centre of brain 
which is called Linga-sarira (indicative body). Its shape 
is like the shape of Jagannatha idols made by tradition, 
described in previous chapter. Figures of central brain 
compared with Jagannatha is at next two pages. 

Subhadra is spread of consciousness even outside 
the body, and represents the mana (mind). Balabhadra 
is the curved boundary of human body. 

5 .Unity of all forms - 1 3 


A Brain portion on 


on the back side 
Left side Figure: It is a diagra 
5 rain on the back of Head. T 
thumb size in the practice of 
Jagannatha of Purl 

1. Medulla oblongata: Rese 
Jagannatha without feet. 

2. Pons. 

3. The cut surface of cerebell 
\. Junction of Pons and mid b 
5. Mid-brain. 
6 Pineal gland. 

7. Two Thalami, which looks 
SB: This diagram represents t 
luman being exposed from behind the head. 

1 80 Vedic View of Sri Jagannatha 

The Jagannatha or Vamana in the Brain-the abode of 


5 4 

Location of various parts of the brain 

5. Unity of all forms- 14 181 

14. Path of devotion-In final essence, all objects 
are one with Brahma. Self is same as Brahma as well as 
all other objecs. Then why should we worship some 
body else. Main reason is that we do not have realiza- 
tion as God, we think ourselves as separate beings. For 
uniting with God, we have to start from separated stage. 
Devotion is needed as we are divided from God. In En- 
glish, Devotion is derived from division. In Sanskrita 
also, bhakti is derived from bhaga (partition). The sepa- 
rateness due to boundary of maya is called jiva. Its at- 
tempt of link with Brahma is devotion. Other aspects, 
on which we are not meditating are sesa (remainder) 
which is a name of Balabhadra. The obstruction be- 
tween Jiva (like wife) and Brahma Jagannatha as hus- 
band is Subhadra. She is sister of husband who does 
not like closeness of her brother with his wife. So she is 
nananda (=who does not become happy). Jiva is part of 
worldly conscousness, separated by maya. Similarly Sita 
was between Rama and Laksmana as maya is between 
Jiva and Brahma- 

3TFT W§rf ^ TTT# IWT^ R<Nd ^FT# I 

"3^^"f^^fcr%*ft | w^r "fir^ | 


Vedic View of Sri Jagannatha 

Chapter 6 

1. Introduction- Purusa-sukta is verse describing 
Purusa or the Great Being. It occurs in all the vedas as 

(1) Rkveda- 10/90/ 1-16 or 8/4/17/1-16 (in Octates) 

(2) YaJurveda-Vajasneyf-Cha.Tp.3l, First 16 verses are 
called Purusa-sukta and next 6 verses are Uttara- 
Narayana-sukta. Here, we will follow this version and 
mention minor differences with others, though the mean- 
ing is same. Kanva- samhita- Chapter 35-It has all the 22 
verses of Vajasneyi and 4 extra. Maitrayani and Kathaka 
samhita-not present, but some scattered verses. 
Tattinya samhita- This is present in Aranyaka part (3/ 
12/1-12) containing 16 verses with different numberings. 
This has been included in Mula-yajurveda edition of 
Taittiriya samhita edited by maharsi Daivarat and pub- 
lished by Banaras Hindu University, 1973. 

(3) Sama -veda -Aranyaka Kanda, 6/4/3-7-First 5 verses. 

(4) Atharva-veda-\9/6. 

Its seer (rsf) is Narayana, devata is Purusa. Chhandas 
are- Anustup (Gandhara) 1-15,20-21 and Tristup 
(Dhaivata) 16-19,22. 

2. Original Text-Madhyandina (mid-day) i.e. 
Vajasaneyi samhita, chapter 31-16 verses of Purusa- 
sukta and 6 of Narayana -sukta- 


6.Purusa-Sukta-2 183 

5fn^f[^R%M ^l^-l I fcl<)ifcl I R| I 
RrTHFTC*! hRhIcI) v^inlhH ^T:l 

qr^s^r f^rt *j£#r Rimi^ii^ri f^r 11311 

cleft Rm^I*IHc*I 13 HH^P) a#T IIVII 
cleft RKl4>r|Hcl Rkkj) a#T^T:| 
^TTcTt 3i e*l R^l rl H ^| I <j^fa H «ft 3* : I IM I 

H%ll^ °IH^JHK Ui ll WHI^I % ll^ll 

^JC#T nj-I R-R rlWI^rTFi 1^1 Rcl I |vs| I 
rlHII^Il 3^IN-cJ%%^TWT:l 
T TT°ft 1 nj-I f|ft cl*H ItI*H I^JIrl I fofq . | \c \ \ 
cT *TfT ^rfffa vr| IrlHiJrl : I 
^^rT#q^fT^TT WR5% ll^ll 
^Ic^j ^rqT oWm^ | 

¥lFFTts^T g^Fn^^W^T: ffT: I 
^ rl^FT ^#R:H^lt 3MFTrT 1 1 1 1 
^FsFTT TpRTT ^Jlrl^l^: ^ff S^INcll 

1 84 Vedic View of Sri Jagannatha 

141^1 yi u i^i ^ikPiVinci ii 

i|r^u| ^p^^^HcMcl I 
^RfrftsW f^I^i fOT: *K$Rl:ll?VII 
^H^Il^l-J^HftcRf^r: fl^l *lf¥"T: fcTT:l 

^r#r ^iWki ^ii^iiPi Mrff^r wtfto^i 

HflHMi^prT^^f ^TTt^TFrT^mil^ll 
Uttara -Narayana -Sukta 
^Tt^fT: ^~F% ; ^h^T Rl^lWI: ^IwfrTl^ I 
cR*l c°M f^KH^ifcl cKIc4h ^MHMHHiill^ll 
^l^ri^H^KIHlRr^lilujrFRT: H<^Mc]J 
cFFT Ri fV°l I fri (rl ^I^T: H^fT ft^SWTI I 1 1 
y^NHfrl^KfrJ ^ ^Frl-M HH l-l) ^TT fa ^TFlrt I 
fR^r^^ftw^l ^<J^lPk^cR^°HlPl Rl^o'ni^i 

3iJ cl q frj sft ^TRt H/) ftrl : I 
^^^^^TT^^Fft^rFT^T^t IRo|| 
¥T^T ^FFFffl 3# cl<^°k]J 

^iiti^i ^ u iPiMi u ji^^^wfi4^ir^rFTiRRii 

6.Purusa-Sukta- verse- 1 185 

Verse- 1 

Purusa is of 1000 (or infinite) heads, 1000 eyes and 
1000 feet. He covers earth all round and exceeds 10 
times it (or by 10 finger widths). 

Sahasra=saha (force) +rati (gives) =It gives force by as- 
sociating in large numbers. Or, with (sa+) hasra (smile, 
effect in Persian). Or, with hanana (kiling)=transient. 
The influence of heat of Sun is felt 1000 diameters from 
sun. A man is known to about 1000 persons. A compact 
unit of village, town, or army is of about 1000 persons. 
It also means infinite or very large number 
(Mudgalopanisad, 1 ) 

^"rsa-Head contains sn or essence of man, so it is called 

sirsa. Aksa-lt means eyes or axis. 

Pada-Feet, end product, or base for keeping feet. 

5a=He. Or, That, used for supreme Brahma. 

Bhumj-Favth of 3 types-planet earth, solar system, galaxy. 

The whole univers also is bhumi. Human body or any 

land mass (village, town etc.) 

V/sva-world, all. Visvatah-All round. 

Vrtva-By surrounding. v4fr'=extra, more. Atisthat=Sat, 

settled, existing. Dasa=Ten. AnguJa=Tmger, its width is 

a measure of length. 

186 Vedic View of Sri Jagannatha 

Any unit can be called angula in general meaning. 
Purusa has been explained earlier- ( 1 ) It lives in body called 
Pum, (2) It sleeps (sayana) in pum, (3) In all puraox struc- 
tures of world, (4) It was purva (before) all, (5) It is purana 
(old), (6) Visnu is purusa as he donates profusely, (7) It is 
purna (complete), (8) Praised by puranas, (9) By tradition, it 
indicates the supreme being. 

Explanation^ 1) The three sahasns (fields) are in each 
of 5 stages of world in which one manota is dominant. 
These 15 sahasri (saha= together, 5ra=move) are source 
of world -*rW£TT TTS^TFgW Tf^ gnTTjf^Tt dMR^ I 

Three sahasri in each parva are produced due to inter- 
action of Indra (radiation) and Visnu (gravitation, re- 
ceiving). They are explained at page 173. 

(2) In solar system the three zones due to Indra- Visnu 

are defined clearly with scale. The zones are at 10", 
6 9 

10 , 10 diameters, their bhumi is 1/10 th part of each. 
10 times that bhumi h their purusa. 

(3) In human body, bhumi is brain around which per- 
sonality is formed. Purusa is 10 times that and it also 
has 10 fingers as ends for action. Within body, part 
below navel is bhumi, head is svah and middle is 
antariksa. 10 digit width above navel is heart where Isvara 
(controller) resides (Gita 18/61). 

(4) Planet earth is commonly taken as bhumi. Purusa 
(earth planet) has 1000 heads, 2000 hands and feet. This 
is circumference of earth (with atmosphere) in angulas- 

6.Purusa-Sukta- verse- 1 187 
24/25 X 1000 X 2000 X 2000 angula 
=24/25 X 1/96 X 4 X10 9 danda = 4 X 10 9 danda. 
As per original definition of meter also, circumference 
of earth is 4 X10 meter. So 1 danda=\ meter here. 
(5) Bha is 24th consonant and indicates prakrti (mate- 
rial cause of creation. Matter=mother) with 24 elements. 
Bhu is created world with 24 elements, mi gives mea- 
sure or boundary by the 25th element-undivided purusa. 
Its form in a boundary is bhumi, the spread of con- 
sciousness. 10 times that boundary is Bhuma (greatest). 
Similarly, the controller perceived in human or other 
bodies is Isa, its grand form is Isa as in Isavasya-upanisad. 
Bhumi is created within boundary - 

What was created (abhud=hapened) is Bhumi. 

3T^T yfd^fd I cT^ ^jfTR^i; (^TcTTT \/ \ / \ / \\\/ \ /\ / 


This was created and is base, that is bhumi quality. 
£n (field of influence) is Bhuma. 

^n"t *rwj. Otwt V 

Bhuma is sahasra (thousand, infinite). 

Bhuma is pusti (naurishment, growth). It acts through 
v4/a (=goat, purusa of 4 legs) and v4v/ (=Ram) or radia- 
tion pressure. 

188 Vedic View of Sri Jagannatha 

Verse 2 
tj^t tt^? ^rf ^ ^r^r «tt^tr;i 

Purusa is all this created world, its past, present and 
future. He is lord of immortality and grows from grains. 
Idam=This created world. Eva= definitely. Sarvam=Ml. 
Yad= Whatever. Bhutam=Happened (in past). 
Bhavyam=To happen (in future). Cha, Uta=and. 
y4 J mr/ t a^ra=Immortality, eternity. Isanah=Lord. 
Anna=Gva'ms, Annena=By grains. Ati-rohati=gvows. This 
is used for growth of a tree. Rohati is rising or increas- 
ing. Ati =excess, extra. Plants add layers after layer each 
year on tree trunks, branches and leaves are added. 
Animals grow in size in all organs. 

Explanation -( 1 ) Purusa is past i.e. cause and 
future=effect also. This is current process or actions of 
this world. Thus it is not only all the matter- animate and 
inanimate, it is also all actions, cause and effects. 

(2) Growth like a plant means that the past is not com- 
pletely finished, its traces remain from which past (and 
future also) can be inferred with some uncertainty. 

(3) Eternal essence is the root of world. It can be real- 
ized by rising step by step from anna (grains of gross 
matter). Within human body, we rise from Muladhara 
(physical body) to Sahasrara (at crown of head=highest 
level of Brahma, immortal) through intermediate chakras- 
Svadhisthana=f\x\'\& element, Manipura=¥ire, 
digestion, Anahata= Air, communication, Visuddhi=sky, 

6.Purusa-Sukta-verse-2 189 
Ajna=Ymk of Jiva and Isvara. 

(4) Soul after death rises step by step along the world 
tree. Earthly body is consigned to earth in soil, air, wa- 
ter, or i\xo,(Atharva, 1 8/2/34). Body of lunar zone is 
formed in 10 days (Dasa-gatra), and rises to outer sur- 
face of moon in 1 3 lunar revolution or 1 2 lunar months 
(monthly sraddha). Then, annual sraddha is done while 
it traverses solar system. For its crossing, Gaya-sradha 
is done. Gaya=iho prana whih goes beyond solar sys- 
tem. It then goes to next level of galaxy, where it re- 
mains for a kalpa (Visnu purana, 2/7/12). Finally, it 
loses individuality and merges in Svayambhu. 

(5) From any stage of life we have to rise to the next 
stage, which is expressed in the mantra for offer of durva 
(grass) in 16 part puja- 

cb|u^|cHu^| c y<l£Rj w: WFlt I 

TT^rr^ft <?f ^^^r#JT 3#t^ Ktt.^.? 3 A ) 

Prana pieces of Prajapati are Dhurva whose symbol is 
durva (Satapatha Br.ll AI2I \,\\; 1/4/2/12). Ascent of 
man from lowest to the highest chakra is given by 
Sankaracharya in verse 9 of Saundaryalhari- 

y^R^^^r wr R$<Ri(%) ii 

(Root source of world) is in muladhara as earth element, as 
water in svadhisthana, as fire in manipura, as air in anahata, 
as sky in visuddhi, and as mana in ajna. After piercing all these 
chakras'm kula-patha (path along spinal chord) 

1 90 Vedic View of Sri Jagannatha 

Kundalini (coiled) in muladhara reaches sahasrara and 
joins the supreme. 

Verse 3 

^dNMHI ^R^ldl ^TFrfsf^ T £S^: I 
TKts^T 1%3~3T^d I Pi RlMKHII^d "f%1% 1 1 

dNMW *\\$H\ ddl ^NI^^T: I 
ST^^A/^-dM-d"! 3R3T^R^MWdl ^NI^^T: I 
All this (the world of past, present, future) is his mahima 
(influence zone). Purusa is still bigger than this {mahima). 
All this world and beings (of all times) are only his one 
part (pada= 1/4). Remaining 3 parts are constant in space. 
Etavan, tavan=This extent. v4s/a=His.7W&6ima=greatness, 
field of influence. Ato, Tato= Than this. y^ajai?=Bigger. 
CZ?a=and, also. Pada=ioot, 1/4 part. Visva=viox\&s, all. 
Bhutani=Be'mgs, which are created. 
7/7= three. Amrta= Constant, immortal. Divi=hi space or 

Explanation^ 1 ) The all pervading ocean of Rasa is 
source of creation. Only l/4th part is used or trans- 
formed as created world. Remaining 3/4 parts are un- 

(2) At micro level, sequence of creation is- 

Rsi > pita r / deva- * jagat 

danava — x, (}liara sthanu Anupurva 
String Prototype Two forms of energy Particles of three types 

Lepton Baryon Meson 

Only devas are creative, there is no creation by danavas. 

6.Purusa-Sukta-verse-3 191 
From devas, three types of jagat (moving, internally or 

externally, world) paricles were created. Moving, heavy 

fixed, and link particles are called Lepton, Baryon and 

Meson in Quantum Mechanics. 

Devas are 33, pranas of 33 zones (dhama) of solar system. 

^/^o/^) 3T#^^TT^R^T^5;i gK^T3nfeTT: RWTf^^T^K^ 

There are 33 devas born in mana (galaxy) = 8 vasu+\\ 
rudra+ 1 2 aditya+Prajapati, vastkara. They are yajna or cre- 
ation oriented (opposed to asuraswho are obstruction) 
In each zone, there are 3 types of asuras- Vrtra (curl in 
vector calculus, vortex in mechanics), Bala (Curved 
boundary), Namuchi (separation from system-foam). 

With the bones of Dadhichi (flow of solid particles), 
Indra killed Vrtras. He killed 99. 

i^^,^m\^\^m (^TcTT^r ?/?/3A) 

Whatever is encircled here is Vrtra. As it covered ev- 
erything on earth and sky, it is called vrtra. 
3TTT "Rk ^<Wd~il:, "f^TT ^3PT: ^ST: <V?*/ 

?3)l #T W^TT t ^^rf%: I (^TcTT?TW.? V^/^/?"^) 

(^.?o/?^/v, ^T. ^.?o/^) 

Indra cut the head of Namuchi by water foam, and won 

1 92 Vedic View of Sri Jagannatha 

the world. Namuchi is papma (obstruction). Vrtra and 
bala also have been called papma. Also see the folio w- 
ing-^.(?V?v) 3WT.(?V<V?A, ?^AAA°, ?^A/ 
W?A) sTT-(?A/ 


inc/ra destroys also-^t^f <M<HH (d : |(s*TcPT*I ¥T.??/y/ 
inc/ra is Bala and conquerer of 2?a/a. 

«JH3 9N:(^.?V?°^A?) WT.(^A/?/^.^AA/ 
^)=Bala is corpse (It makes objects inactive by forcing them 
in enclosure. Indra removes that bond by cutting bala) 
^Tt¥?: I (sflWT^T. ^AAA*) 
2?a/a is sa6a -bond between two bodies. 

^■^tRkt (^t%) sfeFftr^ "RnfrT Kw^t.w.w.?^ AA) 

Who worships the breaker of bala, breaks the balas 
thereby. Thus, asuras are blocking new creation by in- 
termixing, and it is only by devas, 1 /4 th of the total of 

(3) At particle level, 4 atoms of Hydrogen combine to 
form an atom of Helium in basic fusion process of stars. 
In that also 1 out of 4 is converted into energy. 

(4) In created world, 1/4 part is visible, remaining 3/4 
parts are not visible, called dark matter. 

Verse 4 

wf(?V^ A)""^: T T%^FH<^d s ^K^IWJ^T: I 

6.Purusa-Sukta-verse-4 193 
Three pada (feet or quarters) of the Purusa are above 
the world and its fourth pada has become this world. 
Then, it pervades all this creation ot two types-one which 
eats or consumes (animate, agm), the other does not 
eat (inanimate, soma). 
Tri-pada-Thvee steps or feet, 3 quarters. 
Urdhva-XJp, above. There is nothing up or down in space. 
This is only for surface of earth, different for each place. 
Wherever we stand, direction towards feet (center of earth) 
is below, its opposite towards head or outward from earth- 
center is up. What is up in India, is down in south America. In 
space, up means source of creation, down is created thing. 
This is explained in world tree ( Gita 15/1). 
Udait-hsQS, settles, is placed. 

Asya-oi this. iZ?a-This. Abhavat-Became. Punah=agam. 
Tatah #afo)-Then. Visvam=All, world. 
VyaJcramat-P Qvwad'mg. 

Asana=To eat. There are 3 main verbs for eating- Bhuj=to 
consume food or any thing. Ad=to consume with joy. 
Asa or Asana=To be hungry, desire for eating. Bhuj and 
ad are alright, but there is worry in mind while consum- 
ing as in asana. While doing work, desire for fruits or its 
hunger is prohibited in Gita- 

Thus, asana means dirty or bad in Oriya. 
Sasana=With activity of eating. This is sign of animate 
beings, but it leads to death. So asnaya has been called 
death-%^ f^cNHIiJ <H w1^c^<^l<fcH mid I ^RIW^TFTT % 

1 94 Vedic View of Sri Jagannatha 

Anasana-Not eating, not involved mentally. These are 
two aspects of life system-one part is involved in action 
and its results, the other just watches (and corrects it if 
necessary). This is principle of automatic systems-there 
should be parallel processing for correction- 

d4l<^:R^HWIiv4HWH^^RT^fffcr |(^?/?^/^o, 3T?^/ 

I.e. two birds (involved part is y»a=eve, detached watcher 
is atma= Adam) are living together friendly on middle of 
same tree. One among them enjoys eating pippala (a 
tree, here it means phala=ix\x\t for which there is 
desire= piba); the other keeps watch without eating with 

Abhi=All around, used as a prefix also with same mean- 
ing. Visvan=of varied forms, all over. 
VY=SpeciaHy. Akramat=Has pervaded. 
Explanation^ 1) This looks like a repeatition of the previ- 
ous third verse, but there is some difference in meaning and 
approach. Both verses speak of 3 + 1 feet oiPurusa, but ear- 
lier verse is just a classification. This gives order and cause of 
creation. The feet in sky are above i.e. source of creation. 
The world is an end product. 

(2) This also gives two acts-relating to aia^a-hunger 
and its resulting acts. Brahma is a divided in active and 
detached parts -both are same, but appear different. It is 
also taken as animate and inanimate. Creation proceeds 
due to hunger only. To make up the deficit, new cre- 
ation occurs -^fr ^ft ^rfcr armHtsff %^wt^t?tr; i 

6.Purusa-Sukta-verse-5 195 

I.e. from the ninth (rai7c//?ra=hole, deficit) new is cre- 
ated. In creation phase (day of Brahma-Gita 8/18), this 
is a pointer. 

(3) The purusa has entered the created world at all lev- 
els-cTcT^^r d^l^lR^TcT (3Rl<Ul 3^ A A) 

Verse 5 

^s^(?o/^ /H)-wnfeT^rrira i 

3T«tf(?^/^/^)-R<l^il .... I 

Then Virat appeared, from Virat its presiding purusa. 
That purusa further created. Then Bhumi and puras were 

Tato (/a/aA) =Thereafter. 

Vira/-Grand. Grand collections with separate features. 
Ajayata=was created. Virajo=¥xom Virat. 
Adhj-purusah=OvevloTd of Virat-Purusa. 
5a=He. /ato=Born. Ati+arichyata=~Extva formed. 
Paschad= Atferwards . 

Bhumi=Eax\h of 3 types, the whole created world. 
v4//?o=Then. This is the world for start as Brahma has 
spoken two worlds at start of creation- atha, aum- 
35> ^RSRT«T s^SpST "gjM ^FT: I 

^TO"Rt^TT RpMfd) dfHMI^facM^^TTC? 1 ^,^? A ) 
y4/Aa has 5 meanings as per Amarakosa (3/3/247)- 
l.auspiscious start, 2. Thereafter, 3. start, 5. question 
and 5. completeness. 

196 Vedic View of Sri Jagannatha 

Pura=Any structure within a boundary, bodies of be- 
ings-animate and inanimate. Human body also is a pura 
(town) of 9 gates - 

^ %T ^fHcbK^ C*ftcTT. V ? 3 ) 

Explanation-(l) This explains the sequence of creation 

from formless abstract- 

1 .TWaAesvara-Boundaries by maya. 

2. SodasI=With 16 kalas- indicated by 3 saharis for each 
of 5 levels of world-Verse 1. 

3. Satya- With ^una of 3 types-3 steps immortal in space- 
verses 2 and 3-existance in 3 times-past, present, fu- 
ture. Sat is existence. 

4. Fa/oa-Sequence of creation from Svayambhu to Prthivi. 
Chain of creation fom source at above and branches 
below is tree of world. Material suffers transformation 
called vikara (=defect, deformation). 4 steps of Purusa 
as chain-verse 4. 

5. Virat- Structures with Anjana (identifying features). 

6. l^Va-With ^fyarana (covering boundary) of each body or 
object. Earlier forms were without cover (Akabar in Koran). 
Human and other bodies were formed at this stage. 

(2) Each structure has a controlling purusa. These are 
replicas of Svayambhu (see page 52). 

(3) Each of the 5 levels and fields of earth are described 
in Satapatha fe(6/l/l/l-10, 6/1/2/1-4). 

(4) Final image of world is man, as he has the same 
number of particles in his brain as galaxies in visible 
universe or stars in our galaxy. 

6.Purusa-Sukta-verse-6 197 
(5) In words used by Pahcha-ratra (of 5 nights, 5 levels 
of creation) -the sequence is - 1 . Vasudeva (deva of 
vasa=place, space, clothes), 2. Sahkarsana (mutual 
attarction of gravitation), 3. Pradyumna-Hmitt'mg light 
by suns, 4. Am'ruddha-XJnbounded, multifarious be- 
ings. These terms are mentioned in last chapter of Surya- 
siddhanta also. These are the names related to Krsna 
incarnation-His father was Vasudeva. As his son, he is 
Vasudeva. His brother is Sahkarsana (Balarama) and 
son is Pradyumna whose face was like Krsna. Son of 
Pradyumna was Aniruddha, married to Usa, daughter of 
Narakasura, king of Prag-jyotisapura (Asam). 

d*HI3*llcH<f^T: tj^t^ | 

H^wtHsfc HI<«^|rUI«4l^ ^ 1 1 

From that sarvahut yajna were created prsad (separate 
solid blocks, curd) and ajya (fluid and mixed, ghee or 
clarified butter). From these were created pasu (ani- 
mals, different forms in covers) of air (moving), groups 
(grama =group, or village) and scattedred ( aranya= f ovest) . 
Tasmat- From that. Yajhat-From yajna. 
Sarvahut- The process of creation in which everything ( sarva) 
is consumed (huta). Here, meaning of offering or consump- 
tion of all is- ( 1 ) Offering of oneself- This is cocept of bakarid 
in Bible and Koran. Ksara is kept in control of aksara purusa, 
that in turn is under avyaya, and finally all are under Paratpara. 
(2) Offering of Aham ( a to h- all letters of sanskrta alphabet - 
self) i.e. individuality or atma. 

198 Vedic View of Sri Jagannatha 

(3) Offering of all matters-The whole material of uni- 
verse is mixed together to form successive images of 

W#T, ^TT ^cTRT #S5if, WKM^, srrfyH^iH^ I ^tfeTWTH: 
^T^^^f^^l't^l flf^ri ^THT ^Sq-, WKM, 3nfyH^iH?fd | ? | 

Brahma is Svayambhu (self created). He strained, felt- 
There is no end to strain. Alas ! I will offer myself for 
consumption of beings. Then I will consume beings within 
me. By merging myself in all beings and all within me, I 
will become highest among all beings, get their lordship 
and sovereignty. By doing so, he achieved all these.(l) 

That sarvamedha is a yajna of 10 nights creation. (Night 
means calm situation for creation; 10 nights are inter- 
spersed with 10 days-they can mean any cycle-day, 
month, year, manvantara, kalpa). Virat (chhanda) is of 
10 syllables (in each pada). Virat is all anna (grain, 
materials). All anna are for its use ( a varuddha= enclosed - 
in a form). The upper Agni or Agni with size of parardha 
yojana (galaxy) transforms the materials. This is the high- 
est among craetive yajnas. That is Sarvamedha.. That is 
done by the Supreme, so it is the highest. 

Yajna of 10 nights is in 10 rotations of galaxy, 10 years, 
10 lunar revolutions or 10 earth days, creation of man 
is in 10 rotations of moon (273 days). The body after 

6.Purusa-Sukta-verse-6 199 
death is of moon region, it is made in 10 rotations of 
earth. Yajna of 10 nights is described at pages 74-75. 
Pasu-Prajapati (creator) has 3 components -atma, prana 
and pasu- called purusa , prakrti, vikrti in sahkhya or 
Pasupati, pasa and pasu in saiva tantra. Whatever is 
seen is Pasu-{^\\) ^dl-HcH ^J^TSRT^ I ^IhR*M 
WWOTl^W: I (SRmm.^/V?/^) 
{Agni=f\xst created) saw these 5 pasus-purusa (=man), 
asva (=horse), gau (Cow), aw (ram), aja (goat). As they 
saw ( = apasyat), they were called pasu. Five parts of 
body-^^^FTWSKT f^MW: IC^HIhR^ 
We (the 5 pranas) hold this body. Here body is called 
Bana (5 arrows of Kama) means the number 5. Arrow 
also indicates direction of motion. All beings move to- 
wards merging in 5 mahabhuta (panchatva=death). 

(^MIhR^ ?/??, 3T«rf V ?/?^V/?^) 
(This sun) is of 5 feet (here feet is solid body-it is translated 
as 5 seasons) and 12 faces (12 signs of zodiac-each occupied 
by sun for a month). It lives in the pura beyond solar system 
whose size is 1/2 para (10 17 dhama-yojana). 

Names of these pasus are similar to actual man-ani- 
mals seen on earth, but they indicate 5 varieties of seen 
objects in world as evident from the definition above. 
Objects are seen due to 5 reasons-Outer form (chhanda), 
growth (posa), anna (consumed grains of matter), salila 
(change in morphology), agni (motion of 5 types for 5 
levels of cosmic structures give 5 pasus called-purusa, 
asva, go, avi, aja,)-^<\^, ^m, 3T^T#T *)fadM-M4: sPTT^ I 

200 Vedic View of Sri Jagannatha 

TT5^ wft"ft^ wWd yfdfedl: lie. Chhanda, Posa, Anna, 
Salila and Agni -are 5 /?as£/ created in prana. 
(1) Chhanda-Hach object is vayun (weaving) -link with 
others in creation, maintenance and dissolution. Its ma- 
terial is vaya (also meaning age) and the boundary is 
vayonadha. Measure of this boundary is called chhanda. 
Shape of bodies are complicated and difficult to define, 
but length, mass etc. can be measured. Three basic units 
of measure in mechanics are length, mass, time. These 
are indicated by 3 chhandas-Ma is prthivi (earth), prama 
is antariksa, and pratima is dyu (Maitrayani sam.ll '13/ 
14, Kathaka sam. 39/39-40). 
Chhanda nature devata 

Ma (measure) earth Agni 
Prama (big measure) Antariksa Vayu 
Pratima (model) Dyau Surya 
Asrivi Directions Soma 

Gayatri Aja (unborn nature) Brhaspati 
Jagati (world) Gau (cow) Prajapati 
Anus tup ayu (age) Mitra 

Usnik (cap of head) eye Pusa 
Brhati (great) Krsi (cultivation) Parjanya (cloud) 
Virata (grand) Asva (horse) Varuna 
Tristup Golden (bright energy) Indra 
Pankti Purusa Paramesthi 

Here, ^a^energy+movement+production, aiva=field of driv- 
ing force, Krsi= any creation by collecting elements together, 
parjanya= surrounding, //?£/ra=radiation energy, 
Varuna=umiovm material of galaxy, Hiranya=lntQnse source 



of energy etc. 

^TPT sjfrT: W 3Rffts=^ft^ I (3T<# ?o/^/^) 

(For Jyestha Brahma-oi galaxy) -whose measure is earth 

and antariksa is upper space. 

^TT^: cRl yRt^T, 3jft?eM| (sffW^ W/^/X) 

Ma is chhanda (measure), that is earth, its devata is 

Agni. 3<WMI<^W^<) ft?*f%5T 31 Mid ^WFT 1 jf^n': I 

<:/yV?W/^ . t.^f.?/V^/?) 

The Asura ( Vkra/7.2) who knows the world, measured it 
with earth as measuring rod. 

To include eletromagnetic theory, two more basic units 
are needed-electric charge and permittivity of free space. 
Thus there are a total of 5 Ma chhandas-ma, prama, 
pratima, upama, sama (Rk Pratisakhya). In Taittiriya 
br.(3/\/\), the last two are called asrivi and virat. 

Asrivi (base or waeving) are combination of basic units, as 
area=length x length, or speed =length/time. A total of 19 

Vayachhandas have been mentioned in Yajur (14/9-10)- 

ffcfl ^STT^: ^f^^: ^PnTt^T: ^dl-^^dl | \% 1 1 

These have been explained in Satapatha br.(S/2/3/4) 
as 19 pasus of air- 9 anirukta (undefined) in first half 
and 10 nirukta (defined or distinct). These chhandas of 
antariksa (intermediate space) appear to be 

202 Vedic View of Sri Jagannatha 

combination of mixed units. Satapatha Z>r.(3/6/5/ 16) 
tells that 7 chhandas are pasu of grama (village, con- 
nected group) and 7 are of aranya (forest, disjoint group). 
Direct measures of length and time are clearly based on 
chhandas, nature of composite units as vaya chhanda 
are not clear. 

2.Posa-This means strengthening or nourishment. It is 
of 3 types -Bala (physical force), Virya (3 sub types - 
Brahma, Kstra, Vit ), Dravina (riches). 
Wft # TJBTT ("^T"RT.V^. ^ |U ^ ^/?^A> 

\/6,\\/\/6/\, ^.^A°> 

Pusa is pasu. 

ijfeC tjtstti (t.^AA/?. ?/?AA) 

Pusa is Pusti (nourishment). 

T J^T "f^TT RiHfd:(t. ^ AA A) 

Pusa is lord of V# among VXs ( Vaisya, society) 

«f?fa"t cHlehifw^Pd... (W^JT.^AA) 

By Z?a/a only, io^as (people, world) stand. 

Brahma and ^sa/ra-both are his Odana (food grains). 
Fa/oa is VYsa (society), all beings are maitained by yajna. 

^fe(w/VV^> V?AA, SAAA,V?A/ 

6)= Anna is VYsa. 
Aana is Vit of ksatriya. 

dfHIsil^l "f%^TT%, d^Hlsil^l STf^: (^TcTTT ?^AAA>^) 
So the nation is fed by V/sa, it is built by dhatu (metal, 

6.Purusa-Sukta-verse-6 203 
component material) of Visa. 
t^TtTTSTT^T^ft^r^: i Otwt V 13 / 3 A) 
These VXs are c/a/Va /?as£/. 

cTFTT^W^T^ m ^ "f^T ■Rfcff^cT ?? A A/?^) 

Therefore, Brahma and ^sa/ra-both are founded within 
V/sa only. 

3. Anna- (food) -There are 7 annas-5 are of Vak variety called 
Odana (cooked rice) whose consumer is called Aja eating 5 
Odanas in Atharva-veda(9 1 '5) , or Gau eating 100 odanas (kriya- 
100 branches oiyajur) in (10/9). Odana of Brnaspatiis in Atharva 
(11/3) which is \nana (knowledge). 5 Odanas of vakiox Aja 
are-Food (earth), water, air, light and space-the famous 5 
mahabhutas. Jnana (for mana) and kriya (for action) are the 
odanas of Brhaspati and 6at/. 5 Vak odanas stated in- 
^TTTT^ STRJTTTff^: STPWfl l(3Rk1<4 ^T. \/\)\ 

That a/ma is made of vak, prana, mana. 

^Tnsr^tsi) Ho^RsT; I q^suf dwilfd: (?R: ) Trf% wf%^ sn^T^T: 

Trftfd' JTFR^ ^T^TFT^'dT 3T"pRf% (^EWfWiTFT^ 
^cf^Hd^ld^ I (^d^T 3j|<u^eh ^AA) 

That Purusa is of 5 types. Hot part is jyoti (light), vacant 
space is akasa (word). Blood, cough, semen are water. 
Solid body is earth. Prana (of 5 types -prana, udana, 
samana, vyana, apana) is air. This is built by mana, 
prana, vak- action is due to the middle (prana). 

4. Salila (water with waves) -This is from Sarira (inter- 
nal motion or change). Our bodies are continuously 
changing in different seasons, so it is called sarira. 

204 Vedic View of Sri Jagannatha 

Ira (rasa=fluid) is moving ( = sarat ). Sarita=moving water 
or river. The fluid in motion is next anna-this mixes the 
materials for their digestion or further transformation. 
Trif^fe^ ^/\/^/\^)Vak is sarir. 

Vak is sarir chhanda. 

3T?T <4rH^ffHH«RRT cTWP| ^Rk^( ^TcTT«T \/\/\ A) 
As all parts take shelter (sraya) in it, it is sarira. 
5.AgniT\\\s is divided into 5 pasu- 

Vaisvanara (man or purusa)- This is combination of 
materials of 3 lokas of solar system, so is called vaisva 
(=including all). In same sense, man has been called 
image of God in Bible, Genesis (1/27). 
Asva (horse) is created from asm (=tears) of Brahma, i.e. 
water like material of galaxy. This is moving force, so horse, 
trade winds, or a unit of power in physics is also called asva or 
horse. ( Satapatha Br 1 3 / 3 / 1 / 1 , 6 / 1 / 1 / 1 1 etc ) 
Gau (Cow) has 3 components -receipt of energy, place 
of creation and creation. Thus rays of sun received on 
earth are Go (gau), earth is also Go. Human organs are 
also Go. Words are Go\$atapatha Br.3/ 1 111 14,6/ '5 I 
11X1 etc.) 

Avi (Ram) -This is motion of light in straight line. Ram 
also attacks in a straight line, so the light energy is 
called Avi (=ram). This is protector of earth and gives 
green colour to leaves (photo- synthesis ). (Satapatha Br. 6 1 
1/1/33,1/5/1/10 ,7/5/2/6 etc) -arfrf ^RT ^fif^ qfcpn I 
cR^TT ^fSTT ffcTT $RdiM: |(3f«jf ?°AA?) 

6.Purusa-Sukta-verse-6 205 
4/a-This is avyaya-purusa which is chain of transformation s- 
3^sf^^T^wn(7ffrTT V A). This is consumed for transfor- 
mation, so the common animal whose meat is eaten is called 
aja. Aja and purusa-both are 4 footed. In transformation, noth- 
ing new is born-so, it is aja (=un-born). 
Grama-aranya-lts physical meaning is given in puranas- 
TfteT: TTWt ^^TR<4d<J|<v*TT: I ^dHJMI^HIg<K"<4iiR f^tU 

sft^FT: WT: TO: WTT^ -H<1^M I : I |(f^T ^.l /\/\\-\\) 
Animals of village -gau (cow), aja (goat), aw (ram), asva 
(horse), asvatara (mule), gardabha (ass). 
Animals of forest- Svapada (=feet like dogs), dvikhura 
(with two hoofs), hasti (elephant), vanara (monkey), 
paksi (birds), audaka (water animal), sansrpa (reptiles). 
These are indicative of class of animals and similar ob- 
jects in space and within human body. In Quran also 
bakax also means goat, ram, and even other 4-footed 
like cow, camel. 

Prsdajya-Prsad=cmd, solid matter. Planets upto mars 
are solid, so the zone is called ocean of curd (Bhagavata 
purana, part 5). Two life giving materials are created by 
soma (spread of energy) - Osadhi are plants which wither 
away after fruits and vanaspati which give fruit every 
year. Osadhi are dominant in soma, vanaspati in agni 
which retains the form. Osadhi has 4 types of elements- 
dadhi (curd) is solid body, it is sukra as cell form as 
start of life. This is matter of earth. Solar rasa (fluid) is 
madhu (honey). Essence present everywhere is ghrta 
(butter). Amrta is the root rasa of paramesthi- 

206 Vedic View of Sri Jagannatha 

<?fer |wf hIchw w^I(wt*t ^/V ?/3) 
Dadhi is form of this world-earth. 
^wftf^TtfcT %f% cTWT# I (^TcTTT IT.? /\/y/<Z) 
It spoke ( va~£=space), killed (A/>?0/y=occupied space ex- 
clusively), measured-so it is dadhi 

cHlehW WT) I 3TcPT?T OW?/^) 
Madhu is form of that /a&a (solar system). 
tjcH-dRsTPT (WT)| 3TcTT?T (^/H/?/^) 
Ghrta is form of intermediate space (hidden in all). 

Ghrta is /25a or fe/a inherent in anna. 

w^m-. \(^fm ^.?/% chlNldR) ¥T.?V?) 

v4/> (matter of galaxy) is amrta. 
RWTf^fsST^R^Fl fht^rr: ^rr:| 

Prajapati 'is amrta, his sons are visvedeva\devas of galaxy). 

Verse 7 

From that Sarvahut yajna Rk and 5ama appeared. From 
that, Chhandas (Atharva, meters of space and words) 
appeared and then Yajusa was created. 
Meanings of vedas is explained in about 50 ways. The 
triple divisions of different kinds are vedas, the root or 
base remains after division-that is Atharva. So Trayi 
(=triple, veda) means 4 vedas (see pages 9-22 for de- 
tails). It does not mean that Rk, Yajus, Sama were cre- 
ated in that order and Atharva was last. In a single verse, 
so called first Rk veda 

6.Purusa-Sukta-verse-7 207 
mentions Atharva twice - 

O ^4gn/ (first born) ! You are at head of world whch has 
been created out of water-like uniform matter 
(puskara=ixom water, lotus) as lotus due to churning of 
Atharva (sage,fixed frame- Atharva veda as foundation). 
Son of Atharva was Dadhyah (sage, solid planets like 
curd-size of dadhi-sea in Bhagavata) who burnt first fire 
which destroyed Vrtra (Asura king, darkness due to 
round cover) and its pura (town or any formation). 

In this verse, Chhandansi (plural of chhanda) has sev- 
eral meanings. Chhanda is defined in many ways in veda 
and puranas. Vedic examples are given below- 

(1) ^l^rRT^W: cTWRT^w) ^TT^T% I (%d¥T. 3/?<0 
^u^rRr^w: ^TRST% IC^T 3TT. V? A) 
They are chhanda as the world is chhanna (filtered, 
separated) by them. 

(2) ^tf*l ^wrfd'TTl (%d"^T. 

■dT^TSTFn (3R^ = SHN^) 3f5^f ^ 3j^i^d N 'dWRT 

w^i HAA/?) 

They cover (chhada) the world, or Prajapati, so 

they are chhanda. 

(3) ^TT: s^i^-^TT^t: 3ii%^:, % d^iRl afcR^ dlR WlR^, 
(^nWt"¥T. 3 A A) 

208 Vedic View of Sri Jagannatha 

They covered (chhada) and protected devas and asuras 
from papmana (obstruction) and death, so they are 

(4) In Brahma-samnvaya of PL Madhusudan Ojha, Avyaya 

%3T 3TTTRT R*d<l ReMdl "^fa^JHT: |^| 
MI*J|MI-H^dMi ^^^tTnwrs^M: 

Meanings of chhanda-(l) Separation and volume of an 
object, (2) Spread in space and dimentions, (3) Measure 
of direction and time, (4) Avyaya enclosed in visible 
boundary called aksara, (5) Coverings of all objects, (6) 
Cover of prana, amrta etc. 

(5) Examples of Bhagavata purana only are given - 
l.^ift 3H-dW fVrc: ?FTf% I (V?/3?) 

Chhanda separate the heads of infinity. 

Chhandas are 7 dhatu (metal, material), and are measure 
of words, space. 

Chhandas are 7 dhatu in the triples. 
4.^: 'gVf: ^WT RRrHl (3AA°) 

Chhanda is called suparna (Bird=body with side organs) 
by sages. 

Chhandas are like skin and hairs of That (world). 

6.Purusa-Sukta-verse-7 209 
Chhandas are horses of Tarksya (Garuda=The great bird). 
7. Wt WTf^^^-^^T^^il: I (^/^/^) 
Garuda is formed of stotras (description) with stoma 
(volume) and chhanda (measure). 

Where 7 horses are named chhandas. 

Wheel of world with 1 6 edges is bound by chhandas. 
10.%*wf ^t%^R: I (<V3/^) 
Chhanda and Rsi are spread in space. 

Deva, rsi, purana (prana moving in pura) are made of 

12. 3TTwt#^fr l(?o/^o/v^) 
The body of Brahma and its seeding is chhandas 

13. ^T^^^i'?ft^3rRt^T sI^jRkh^ l(??/?^/3?) 
Chhanda measure the worlds and tree of Brahma. 
Vayu purana (Chap. 52), Brahmanda purana (First half, 
chap. 22), Visnu purana (2/8-10) and Matsya purana 
etc. also can be seen. 

Chhandansi-Vluml form = Chhanda + Chhanda + Chhanda. 
1st Chhanda=Atharva veda. 

2nd =Brahmana (Brahmana +Aranyaka + Upanisad) . 
3rd C7?Aai?c/a=Measures of word and world 
^5^+^^+"^^="^M% I ^T?"g^: (TTTRrft WTSSTFTt ^ / V 

210 Vedic View of Sri Jagannatha 

^TRWW: Wfrm (^/v/?o)--^f-^^f% | 

^pftynp^: |(3j^<eh)b| ^AA^) 

Element numbers -Particles of world, numbers of letters 
in different scripts are given by the verse- 

*AA?, t.3n.?AA, ^ ??A°) 

The undivided rairis called ^at/r7"(white=colourless, bright). 
It is vacant space or root thought in mind. As created universe 
or spoken words, it becomes black. Spoken (or written) words 
cannot express the thought fully due to inadequacy of language, 
errors in communication. Created world also absorbs light 
and is black. This gauri vak splits the salila (wavy water of 
universe) in 1, 2, 4, 8, 9, 1000 parts. This gives number of 
letters in 6 types of scripts (darsa-vak= visible words) as 
elements of 6 darsana- 

Sankhya-( 1 + 4)2=25 letters -Roman script in north west 
direction of Bhauma Atri. 

$aiva-(2 + 4)2 = 36 letters in Latin, Arabic, Russian, 
Gurumukhi etc. 

Maruts-( 1+2+4)2=49 letters in Devanagan. 

Kala =8x8=64 letters of Brahmi script 

Vijnana vak of vec/a^-(8 + 9)2=289, 36x3 vowels, 36x5 

consonants, 1 undivided Aum. 

10 3 -10 4 letters in script of China beyond vyoma =Tibet. 

6.Purusa-Sukta-verse-7 211 

Next verse gives number of yearsin life cycle of visva 
(world) = (l+2 = 3) x 4 x 8 x 9 x 1000 x 10,000 = 

This is the number of years in day-night of Brahma, or radius 
of tapah-loka (visible universe). Its half is a kalpa or day of 
Brahma equal to 1000 yugas. l/10th of that 4,32,000 is the 
number of words in Rk veda or verses in 1 8 puranas. 
Root Vedas-Yue levels of creation are 5 types of Vedas. 
They have appeared from Infinite veda of abstract Brahma. 
-Infinite -Ananta (Bharadvaja-Taittinya .Br.3/10/11) 

1. Breath of Brahma (page 1 1, \iaxal2) -Svayambhu-Agm\Brahma) 
2 . Svedaveda( Gopatha III )Bhrgu-Angira-ParamesthI- 

3. Space Yajna-Gayatrlmeasured-Savitrl-Solar system- Agni (Deva) 
A.Svedaveda-Lxmax orbit- Bhasvara (lighted by sun) soma 
5. Earth yajha- Earth- Annada (consumer offood)agni. 
Vedas of 3 X3 lokas 

1 . SanyatI-[Brahma -nihsvasita)Bveath of Brahma- 
1 - Svayambhu -Brahma -aksara -Dyu- ( svah) -Rk 

2. Middle- In dra- Visnu aksara -Antariksa (Bhuvar)- Yaju 

3. Paramesthi with its field- Agni-soma-Bhu-Sama 
l.Krandasi-Gayatri measured-of Visnu- 

1 .Paramesthi-Brahma -aksara -Dyu- ( svah) -Rk 
2 Middle- Indra- Visnu aksara -Antariksa (Bhuvar)- Yaju 
3. Solar system with its field- Agni-soma-Bhu-Sama 
2>.Rodasi-Yajha veda- of Siva- 

1 .Solar system-Brahma-aksara-Dyu-(svah)-Rk 

2 .Middle-Tnc/ra - Visnu aksara -Antariksa(Bhuvar) - Yaju 
3. Earth with its field- Agni-soma-Bhu-Sama 


Vedic View of Sri Jagannatha 

3x3 Vedas seen from Earth 
X.Divya Agni-Sanyati 
l.Svayambhu at 48 stoma (ahargana)-Rk 
2. Solar system of 33 ahargana-Yaju 
3. Wheel of Sun of 21 ahargana-Sama 

1. Antariksa agni-Krandasi- 

1. Solar system upto 33 ahargana-Rk 

2. Wheel of Sun- 2 1 ahagana-Yaju 

3. Earth surface upto 3 ahargana-Sama 
3. Yaj&a veda-Rodasi- 

1. Wheel of Sun- Aditya-2 1 ahargana-Rk 

2 . Varaha - Vayu ( air) - 1 5 ahargana - Yaju 

3. Earth field-Moon orbit-9 ahargana-Sama 

wr i ^ir f^pft %^t^ 1m\ w ^jiwr: i w#ft, 

ts3T^TT:^| (^TrTT^r ¥T.H/ ? /H/*??) 

Lokas are 3 or 3x3. Vedas are 3, earths are 3, this is 
first, two are beyond that. 


All the triples are vedas which are symbolized by 
Jagannatha -Balabhadra-Subhadra. They are of many 
types-about 50 are indicated without explanation- 
1 .Rk element as 3^7/(^.1/36/11) 

2. Agm as Rk-sama-(Rk.5 1 441 14,15) 

3. Yajna as Sarvahut veda-(purusa sukta-Rk. 10/90/9) 

4. Panchajanya (5 levels of creation) agni-( Yaju. 18/67) 

5 . Mana -prana - Vak- (Yaju.36/ 1 ) 

6. Mana as all organs- ( Yaju35/ 5 -Siva sankalpa sukta). 
1 .Mana=gandharva, Rk-sama=apsara (YajuAS/ 43, 
Satapatha Br.9 1 '4/1/12) 

6.Purusa-Sukta-verse-7 213 
S.Garutmana Suparna-Yaju (12/4) 

9. Navaha (from 17 to 25 th aha) yajna-Atharva (10/7/14) 

10. Skambha (Base pillar) -Atharva (10/7/20) 
W.Sanskara (formative rituals) -Atharva (11/8/23) 
12.Triple lokas of 8 ty^es- Atharva (14/2/71) 

13. Samvatsara-This has 3 meanings -curved motion of 
earth in its orbit, time period of 1 year of this orbit, 
solar field whose boundary is reached by light in 1 year 
(gatapatha Br. 10/4/2/2 1-26) 

14. Vak of Svayambhu (Satapatha .fir.10/5/ 1/1-5) 

15. Solar systcm-(£atapatha BrA0/5/ 1/1-2) 

16. Black buck-Skin of black buck is base of world, 
hairs of 3 colours are three vedas ($atapatha .fir. 1/1/4/ 
1-3). Brahma as black cloth or skm-(Kausitaki BrA/ 1 1, 
Taittiriya Brill III A, 2/1/3/3; Satapatha 6/4/1/6,9; 
6/4/2/6, 3/2/1/28). Mouse(a£M), pippal (ficus tree), 
red horse are forms of agni below earth, surface, and 
moving on it- Taittiriya Br. (1/1 /3/3,9), Satapatha Br.(6/ 
6/3/4). Yajna by solar energy is at several places e.g. 
Satapatha Br\\l Allll\,ll Al At 19,1 1 A/34/ 1,10/ Al '5/ 
2,11/2/7/1), Taittiriya Br\3 19 1 111 2,3; 3/10/9/15), 
Jaiminiya{2l '21 A).Aditya is light, angira is flame 
and flow of heat(Sama purva. 1/10/2, Aitarea BrA8/3/ 

17. Taittiriya Br.2/2/3/5-6). Aditya goes with speed of 
light (i2A:.3/53/8, Jaiminiya Br. up.l/44/9). 

17. Three oceans of atma- gatapatha Br\9/4I31 12). 

18. Pair of sa+ama-Aitareya Br\\2l 12/2.3). 

19. Dharma veda-Aitareya Br.(4/6/22). 

20. Brahma+Kstra-Aitareya Br.{40/ 5 /27) . 

214 Vedic View of Sri Jagannatha 

21. Indra of 2 Hah {Rk+sama)-Aitareya Br.{8/6/24). 

2 2. Directions as 4 vedas- Taittihya Br.[3/ 12/9/1) 

2 3. Parts of day as 4 vedas-Taittinya Br. (3/ 12/9/2) 

24. Form-motion-field-base- Taittihya Br.(3/ 12/9/3) 

2 5 . Brahmana -ksatriya - Vaisya -Sudra - Tait. Br. (3/12/9/4) 

26. Earth-sky as Rk-Sama-Tandya maha Br.(4/3/5,6). 
27 .Stomas of 9,15,21,33-4 vedas as agn/^ vayz/, aditya, 
ap -{Gopatha Br.pu.l 1 29). 

2%. Veda by Prajapati-Kausitaki Br.(6 1 '10). 

29 . ifasa of 3 Lokas-Jaiminiya up. br. [ 1 / 1 / 1 -5) . 

30. Parent types -Daivata Br\2 /23-24) 

3 1 .Bhaisajya (treatment, naurishment) - Sadvimsa Br. ( 1 / 5 ) . 

32. Vyahrti-3 lokas created by taking (ahrti) matters from 
rasa -Aitareya aranyaka (1/2/10). 

33. Svayambhu veda by Aja-prsni (aja=avyaya, prsni 
=many colours)- Taittihya aranyaka (2/9). 

34. Mahavrata of atma-£ankhyayana aranyaka (1/1). 

35. 5a/7?a of 4 steps-(Nrsimha purvatapini up.l I '4) 

36. UdgTtha-Soxmd. or creation coming out of source- 
Chhandogya up. (1/3/7). 

37. Madhu (honey) of deva-Chhandogya up.[3/\). 

38. Rasaveda-Chhandogya up.(3/5). 

3 9 .Adhidaivata - Chhandogya up. ( 1 / 8 ) . 

AO.Adhyatma-Chhandogya up.(\/9). 

AX.Pranva (Aum)- Chhandogya up.(2/23/ 1-2). 

42. Sick Prajapati and its cure(31 also)- Chhand up.(4 / 17 ) . 

43. Bhuta as anna -Brhadar any aka up.(l/2/5). 

44. Image of the Great Brahma -(Kausitaki up.l II). 

45. Paryanka (Bed) -{Kausitaki up.l/ 5). 

6.Purusa-Sukta-verse-7 215 

46. Deva-men as parent- son- -Manusmrti (4/124) 

47. 3x3 vedas of Prajapati -Manusmrti (11/264-265). 

48. Savitra veda -Manusmrti (2/76-77). 

49. Institutes of world- Manusmrti (1/21). 

50. Agni-vayu-Ravi -Manusmrti (1/23). 

5 1 . All creations, forms, times etc. -Manusmrti\\ 2/97-98). 

52. Gayatri veda of sun- Markandeya purana- chapter on 
creation of sun, Rk (10/129/5), Satapatha (10/5/2/2) 
Taittinya Br.(3/l2/4). 

Branches of Vectes-Branches of vedas are varieties of 
elements in world. Meaning of Yaju has been explained 
in Satapatha br.( 10/3/5/ 1-16). Its 100 branches are 
explained in Satapatha Z>r.(10/2/4/l-9,10/2/6/l 1-13). 
In short, Yaju=Yat+Ju.Yat=prana, y'i7= space. 50 are bricks 
of pi 'ana, 50 are of yaju, 1 combination of both. This is 
continuation of motion in space in cycles which creates. 
Based on natural divisions, 2 8th Vyasa, Krsna 
Dvaipayana divided vedas in branches as Rk-2\, Yaju- 
101, Sama-XOOO, Atharva-9- 

W^FqTw^ f^l^Wn 1 "^fc II 
3TKTS2T %WfrTFT ^TT W^T ftoftWT | 
^WWI^I^l «4 l*Tl ^Hl^^: II 
3T?T f$Wn^ %^WTT^ I 

^RRh ^IJ-HNH^ ^ 1 1 

TO ^ TRTTT^ Wjf^T: 1 1 

216 Vedic View of Sri Jagannatha 

^ft^^T^ ^im^cH ^TPTf^: II 
TT5Ff%fcr^H <f.d=IH N I 

3WRT^ 3TcRT?T i|^^^|ch<\ 1 1 

^Tl^T SWRT^ "fr^T: I 
3T^oc|[uH?Tt ^ ^ I 
^WKMf: f^RT^l^: I 
^S^^Hd^HI^ ^<ldHld, 1 1 

^cT^rR ^SPTt^R I 

Sffesr R^IMlfd "qm^Wf -H^I^Pl: I (^f^M, <HWTV^) 

FpPT^Tf ^TFT3"?: , TT^f%>Tf%?JT ^TT^f^T, ^mssq^ft \ 

(HdcH^, o^|eh<u| W^T, ?/?/?) 
ts^kw ^ SWT: ^chR^TfcT KWm: I 
wfs^RW ^TTW^ft^TWRlT^ |?^ 1 1 

3T?^fCTR5T ^J: W^T^ ^ft ^ 1 1 ? 3 I K^Th^R^) 

TT^ft^Tfcr^ll^l<4^<: HRchlfd"d: |^^"^ ^Wf^^n^ ^H|^| 

6.Purusa-Sukta-verse-7 217 
Thus, Atharva has 9 branches-at some places it is called 
50. Similarly, Samaveda branches are 1000, but Sama- 
tarpana-vidhi tells 13 branches only (Samaveda, Intro- 
duction by Satavalekar). In space, 1000 times the size 
of earth is 2 10 i.e. 10+3 = 13 ahargana. Similarly, 50 times 
earth size is 2 6 (2 5 =32,2 6 =64), i.e. 6+3=9 ahargana. 
Available texts- Vedavyasa had madel 13 I mantra 
samhita, and same number of Brahmana, Aranyaka, 
upanisad texts. These are representations of real world 
in word form, so all are vedas in female form, world is 

Many varied texts are not even heard like-rahasya, 
vakovakya, narasansi, sanskara, anvakhyana, svara, 
anusasana, anumarjana, itihasa, gatha, vyakhyana, 
anuvyakhyana, sloka, vidya. Only selected pieces of 
mantra (smhita), Brahmana, Aranyaka, and about 240 
upanisads are available. Some examples of all vedahgas 
are available. A total of 1 1 samhita are available - 
Rk-Sakala- 10 mandala, 2006 rar^a,1000 suktas, 85 
anuvak and 10,440 mantras. 1000 suktas are symbol- 
ized by 1000 names of Visnu in Visnu-sahasranama in 
anusasana parva of Mahabharata as stated by 
Raghunathatirtha in Madhva tradition as per Aitareya 
aranyaka. The same suktas are arranged in 8 astakas, 
64 chapters in Baskala branch. In Sahkhyayana branch, 
parisista and Balakhily a- suktas are not esparate, but part 

218 Vedic View of Sri Jagannatha 

of samhita itself, which is not available. 
2.Yaju-2 out of 15 branches of Sukla and 4 out of 86 
branches of Krsna yaju are available- Kan va, 
Madhyandina (or Vajasaneyi) in Sukla. Taittinya, 
Maitrayani, Katha, Kapisthala in Krsna yaju. 
3.Sama-Thvee branches -Ranayana, Kuthumi, Jaimini. 
A.Atharva-Saunaka, Pippalada (being published by Royal 
Asiatic Society, Calcutta from manuscript of Orissa 
museum, edited by Prof. Dipak Bhattacharya of 
Vishvabharati university (now retired). 
Brahmana- 1 .Rk-Aitareya, $ankhyayana(Kausitaki) . 
2.Yajur-Satapatha (Kanva, Madhyandina) 
Taittinya Br. in Krsna. Kathaka is partly available. 
Sama-Praudha {Tandy a), Sadvimmsa, Samavidhana, 
Arseya, Devatadhyaya, Chhandogya upanisad, 
Samhitopanisad, Vamsa. 
Atharava-Gopatha of Pippalada Br. 
Aranyaka -Rk-Aitareya, Sankhayana. 
Yaju-Sukla-Brhadaranyaka upanisad. Krsna -Taittinya. 
Sama-Tavalkara (Jaiminiya upanisad Br.) 

Muktikopanisad lists 108 upanisads as per 4 vedas. 
Verse 8 

d^K3~3T 3M|i|<rl ^ % ^h|i|Kd: I 

From the Purusa asva (horses, driving force) appeared 
and others of teeth on both sides. Then gau (cow, 
space+energy+creation) and aja (goat, Avyaya -purusa) , 

6.Purusa-Stikta-verse-8 219 
avi (ram, light rays) were created. 

These have been explained in verse 6 under chhanda- 
pasu. Ubhayadata=Teeth on both sides -upper and lower 
jaws. Jajnire=were created (verb form of yajna). Jatah 

Satapatha Br. (A I 'A/ '5)- Graha -vijnana-Brahmana (= ex- 
plaining science of planets) gives the cosmic meaning of 
the pasu of teeth on single or both jaws. There are 40 
graha of 6 types- upamsu, antaryama, sukrapatra, 
rtupatra, agrayana-patra and ukthya -patra. Here, graha 
is a pot which holds (= graha, grahana=hold'mg) soma 
(dispersed material). Planets also are holding the matter 
dispersed in solar system, so they are grahas. Upamsu 
graha receives incoming prana-gWmg rise to aja (goat) 
moving ahead with head high. Antaryama graha gives 
prana, out going prana produces avi (ram) which fol- 
lows others and keeps its head low. Energy flow of sun 
is sukra -graha, the brightest planet is also named sukra 
(venus). That is store of Indra (radiation) from which 
man is formed. So man controls other 4 animals. Gau is 
made from 3 grahas -agray ana, aditya, ukthya. Aditya is 
field of sun, its store places are aditya-graha [Satapatha 
4/3/5). Agrayana-graha {A/2/2) controls all anga 
(organs). Ukthya (tfatapatha A/2/3) is source material 
of solar system in 6 zones ( Vasatkara) as 6 rtu (also 
meaning 6 seasons). Kanda A of Satapatha Br. describes 
all 40 grahas. Rtu graha of 1 2 types create asva with 
teeth on both jaws but single hoof. Gau has teeth on 
lower jaw but hoof is divided into two. Man, Gau, Asva 

220 Vedic View of Sri Jagannatha 

give birth to progeny only once in a year, but aja, avi 
give birth 3 times a year-like crops of food grains. This 
is general classification of beings on analogy of animals 
and men. 40 and 1 2 grahas are given in the verse below 
from Rk. Verses quoted at pages 13, 47 from Rk men- 
tion Atahrva repeatedly, here sama has been mentioned. 
This is just to indicate that all the Vedas were created 
together, -"qz "f^TPH ^fW^^T^i ^ srrgTC^ I 

w"fwFT<^4) H'im ts<^ uwiKrr"SR«T4-JiiRi C^.?°/??*A) 

36 and 4 (grahas=pots of soma) were created (or placed). 
12 chhandas (measures) of grahas are kept. Learned 
creator moves the ratha with Rk and Sama. 

Verse 9 

ffa 3F5TW m^TT ^PPT^ % 1 1 

That Purusa born first was purified for yajna by Barhisa 
(fire or straw). From that were born devas, sadhyas, 
and rsis. 

Barhisi='m Barhisa. Verb barha=to rise, to glow. Brh=to 
grow. Barhisa=kusa (straw, reed), yajna, brightness, 
broom. Mula barhani in Sagittarius is centre of galaxy 
from which root (mula), this world grew. 
J Prai/ir5ai7=Sprinkled water, saturated. Jatam=Born. 
Tena=¥rom that. Sadhya=A class of 12 devas- 

6.Purusa-Stikta-verse-9 221 
12 Sadhya devas are- 1. Mana, 2. Anumanta, 3. Prana, 
A.Nara, 5. Yana, 6.Chitti, 7. Hay a, S.Naya, 9.Hamsa, 
10. Narayana, 11. Prabhu, 12. Vibhu. 
Prana, or chhanda (Pankti) have been called Sadhya devas- 

mt t "?nwr ^tt^stt^ (y^ mid) 3nTsTT^wrsR^(^TcrT?T.?o/^/ 

V^) I 3^ff?l %TS2TT ^TR% sl^frf^TWPd % #PTTC^ 

Prior to Zteva civilization, Sadhyas had developed sci- 
ence of yajna for all productions (see also verse 16). 

^WT:^NI:^^^^fH>^Wdj(d|u^$IW. ^\/ 6/^) 
Sadhya also means 5 organs of knowledge by which we 
can accomplish (sadhana) any thing. 
Rsi=lt has 4 meanings as per PL Madhusudan Ojha, 
also indicated by Vayu purana- 

lid<?yPwd ^FTW^TT^^: V^: I (TFJ 1 J. 1 yV^) 

( 1 ) 5^-amt^Krf|w^q asrf^r/^tp": i ( stcft?? V V ? / 3 ) 

(2) Primordial asa? (intangible) prana from which cre- 
ation started- 

s^rgTs^fnTssmfkj; icr^r^: f%d«*Kw)Rfd i ^tt^m rrstrs^Rf^T i 

^ft^-d: «r^TcTW srfer^ -WTT^PT: 1(^1^.^/?/?/?) 
^T^^tT, ^ <^wfd<*Hdj(%fcr ^T. V^) 
%WlfwiRRfedlR«JW*T:FIr^ ^% R$dlR ^T3T: (^R? / ? V*/ 


222 Vedic View of Sri Jagannatha 

trffcS:, 3R^^T: Ml^HlR: N Ml ^JH^d I 3T%#t Hl^d^lRRfd I 

(3) Link between world and common men-seers of man- 
tras - TTt WTS^FT: *T *R<I^:(WT?T.Y/ V*/?^) 

^FTR^FPTT^: I (Tf^"ftWJ ?/^°) 

(4) 7 wise men adopted as mental sons of Brahma who 
spread the progeny and continued tradition of 
knowledge.^ ^ ffa ^cTR% ^HT: cTFfa 
d^ld<^ld(3RK>i 3TR. ^/v) WT^fifd ^ifa ^ RJEsfcra H, I 

See also pages 14-16 for seers and teachers of mantras. 
Gotra (progeny, school) Rsis-l. Bhardvaja, l.Kasyapa, 
3. Gotama, 4. Atri, 5 . Visvamitra, 6. Jamadagni, 
7 . Vasistha. 

Veda propagators- 1 . Vasistha, l.Agastya, 3.Bhrgu, 
A.Ahgira, 5. Atri, 6.Pulaha, 7. Bharadvaja. 
Creation- 1 .Marichi, 2. Ahgira, 3. Atri, 4. Vasistha, 5. 
Pulastya, 6.Pulaha, 7. Kratu. 

Verse 10 
^r?^r ^sj: ^rftsn ^f^r; | 

^<?(?°A /??) 1^ ^ 3^ TRT ^% I 

When the Purusa started creation how many varieties 
He thought of ? What are His mouth, hands, thigh, and 

6.Purusa-Sukta-verse- 1 1 223 
Vyadadhuh-Past form of verb. Dudhan=to hold, to 
naurish. Katidha=how many forms. 
Vyakalpayan-Kalpa=to imagine, to create, to think. 
Creation was by thought of Brahma, so thinking and 
creation both are meant in verb and noun forms. 
Mukha-Amarkosa (2/6/89) gives these meanings-mouth, 
source of intake, body, speaking organ, face, eating or- 
gan, swallowing. Thus, mukha= 1 .start of any work 
drama, 2.Method, 3. Main part, 4. Mouth, 5. Source- 

*PWtT^ Hlicb^: ^sfq- ^ H ^ <H(*1 R-il «£) &l ) 
Kau= Which. A>/n=what. 

Bahu=2 bahu. Hands, implements, arms for protection. 
Uru=2 uru. Thighs, bones, supporting structure. 
Padau=2 pada. Pada=ioot, base, end product, 1/4 part, 
motion. Uchyete=are stated. 

This is a question about parts of Purusa. It is answered 
in the next verse. 

Verse 11 
•sU^ufis^T TJ^mft^ ^T^TTjRT: ^kT: I 
^ cT^T ^t^: ^RTf SJ^t 3T3TRcT 1 1 

sr^nf (?1/^/^)-sn^ u fls^ ^^m\"^<N-4ls^j;i 


Its (of Purusa) mouth was Brahmana. Ksatriya were made 
as hands. Its thigh were Vaisya and Sudras were born 
from feet. 

Brahmana-A Castes are created by God as per quality 
and functions - 

^<Mw^^^"fwmT: (%rr 


Vedic View of Sri Jagannatha 

Brahmana is a man with highest qualities of austerity, 
selflessness, dedication to knowledge, free from greed 
animosity etc. All are difficult to find- 
er : ^MM^Qdl4^|fd^f*<4I^H^^^I^lR^^^<^d 
*M?IHH<<H<dW** L i FHT H Rchc-iw ^sr^TgTRJT^Tsr^d I H M ITh ^ 

smtsSTWr ^TWR ^Td^T^^^ctfT^TC^ft^^ ^"dT*fwr 
cbH<miR<{)bkfed: ^ I R^M Hi W ^ I <*i 4" d_^ 1 1 STT^TT H\ $ I R <l$dl 
KlRfa^V^dl ^1 ^d^SrRTR: ^"CFfST^FT ^fd ^jfcT 

(^jfwrrf^wcT ) 

Wl^md^ftc^ry1w|R-d1 ^sld: I m: ^^"^rr^r^Fl ^fWT I 

^h^cbHiRrnrfft ^ ^d^i^MW^ 1 1 

TO H<RdH ^^tR^T^ |3T<?d"% ^|fd M,d^ l$J u M Wi; 1 1 

%rr %™fw^fww^ 1 1(3™%^ ^r) 

As a caste, 6 works are ascribed to Brahmanas-Study , 
teaching, yajna by himsels and for others, giving and 
taking dana (grant). 

^FT wldiJ$% ^I^JUiMHch^ild I (^d^fd ?/<^) 
Ksatriya is also called Rajanya (as in this verse of purusa 
sukta), crowned (murdhabhisikta) , born of hands 
(bahuja), Virat (grand) etc- 

6.Purusa-Sukta-verse- 1 1 225 
His qualities are bravery, energy, patience, efficiency, 
boldly facing war, giving of grants and lordship (Gita). 
Manusmrti adds protection of people, yajna, study aloof- 
ness also- 

R&i^y^Rb^ siR^w mjm: K^^fa ?/<^) 

Natural works for Vaisya are cultivation, maitaining cows and 
trade. Manusmrti adds giving of grant, yajna and study - 

Tftrwr ^ ^ttpt <£>RiM i(^^fd ?A°) 

Sudra likes work as per order - 

Many persons are by nature studious, many are prone to fight- 
ing, some have managerial ability. Majority of people want 
service for which there is fight for reservation. However, due 
to vested interests, the professions became hereditary. There 
is motivation and natural efficiency in family businesses which 
has maitained Indian society in over 1000 years of foreign 
rule. Now, it is seen only as a cause of social rift. There are 
many qualities due to birth in a family of particular caste, and 
caste by birth has justifications given in vedas and smrtis. It 
does not mean that castes are good or bad. Each caste name 
indicates a good quality-i?raAorana=knower of Brahma, 
Ksatriya=¥rotec\.or (trana) from injury (ksata), 
Va/.sya=Manager of society (visa), 
£udra=Asu dravati =Quick in techniques. 

226 Vedic View of Sri Jagannatha 

This has been explained in detail by Pt. Motilal Sharma 
in Git a Vijnana Bhasya Bhumika-part 2(c) -Brahma - 
Karma -Pariksa. The 4-fold division in general has been 
called 4 classes. Summary chart is given below- 
Sl.No. Point Brahmana Ksatriya Vaisya Sudra 

1. Devata Agni Indra Visvadeva Pusa 

2. Pitara Somapa Havirbhuja Ajyapa Sukali 

3. Veda Samaveda Yajur Rk Atharva 

4. Chhanda Gayatri Tristup Jagati Anustup 
S.Savana Pratah Madhyandina Sayam (teja) Sayam(tama) 

6. Direction North South East West 

7. Time Present Past Future All 

8. Varna (colour) White Red Yellow Black 

9. Yajna Soma Pasubandha Isti Darvihoma 

10. Nature Satva Satva-raja Raja-tama Tama 

1 I.Bala Vidya Aisvarya Vitta Sarira 

12. Sakti Jnana Kriya Artha Pasu 

13. Svara Udatta Anudatta Svarita Vikasvara 
14.Sabda Sphota Svara Varna Dusta-varna 
1 S.Brahma Avyaya Aksara Atmaksara Vikarasamgha 

16. Adhyatma Prajna Taijasa Vaisvanara Bhautika 

1 7. Adhidaivata Sarvajna Hiranyagarbha Virat Bhautika 
1 S.Prakrtatma Santa ima Mahana Vijnana Prajiiana 

19. Bhuta Sky+air Fire Water Earth 

20. Jnana Atma Similar Opposites Lack 

21. Karma Atma Sat Opposite None work 

22. Drsti Paramartha Vyavahara Pratibhasika Adrsti 

23. Gati Mukti Devasvarga Pitrsvarga Durgati 

24. Upaveda Gandharva Dhanu Ayu Sthapatya 

6.Purusa-Sukta-verse- 1 1 227 
Sl.No. Point Brahmana Ksatriya Vaisya Sudra 

25. Ananda Santa Pramoda Moda Harsa 

26. Prapancha Adhyatmika Adhidaivika Adhibhautika Pravargya 

27. £anra Karana Suksma Sthula Kitta 

28. Vidya Jnana Aisvarya Vairagya Dharma 

29. Avidya Avidya Asmita (A)Sakti Abhinivesa 

30. Pramana Apta Anumana Pratyaksa Yukti 

31. Vivaha Brahma Svayamvara Gandharva Paisachika 

32. Adhikan Jnani Jijnasu Artharthi Artta 

33. Vrtti Maitri Karuna Mudita Upeksa 

34. Yuga Satya Treta Dvapara Kali 

35. Ratri Kala Maha Moha Daruna 

36. Rlpu Kama Krodha Lobha Moha 

37. Avastha Krtakrtya Karma Jagrat Susupti 

38. Vak Para Pasyanti Madhyama Vaikari 

39. £abda Chhandansi Vakyani Padani Varnah 

40. Hasa Kala Manda Ati Attatta 

41 . Purusa-laksana Sasa Hay a Kuranga Vrsbha 

42. Apara-mukti Sayujya Sarupya Samipya Salokya 

43. Deva Brahma Rudra Vlsnu Ganapati 
44.Srsti Manas! Guna Vlkara Malthuni 

45. Prani Jarayuja Andaja Svedaja Udbhljja 

46. Nitl Dharma Raj-nitl Samaja Vyaktl 

47. Artha Paramartha Parartha Svartha Paramasvartha 

48. Pasu Aja Asva Gau Avi 
49.Sarpa GoldenPannaga Bhrskopana Paravata Rukstvacha 
50. Vanaspati Asvattha Devadaru All fruit trees 
Bamboo Vata-Palasa-Bilva Snparni-Kasmarya --- Tulika 
5 1 .Worms Of flower Of 7 metals Thread-makers In soil etc 

228 Vedic View of Sri Jagannatha 

51. No. Point Brahmana Ksatriya Vaisya Sudra 

5 2. Birds Chakravak Sarabha Hamsa Kaka 

Kapota Baka Mayura Grddha 

53. Organs Head Hands Stomach Feet 
Some examples are given witout meaning- 
sM^JUlls^ J^wld, ^TR^T: f^T: I 

3^ ^FT^f^:, -q^KTT 3Tsfr SR]^ | 3?/??) 
SWNfd«cbW4d-^M|i)4 ^fd | ^ ^Tf^fd R<R41d, d^«lfjd^dl 
3j«j^d, ^TTWt X^xR ^TFT, ^PTT ^H^-H^li, 3R: ^JdT^ I 

■dFTTvTiJMT:, TJ^ft ^l^-d I? I 

Mf, ^T^rf t}o^T PkMId, df^r^WT 3j«i^d, "f^ssq;^:, 
^l^U^^-d R I 

WRT: W<^T PkMld, 'd "fo^^TT %TdT 3M^-d, ^TWt 15^:, 
f^T^TRT, tspfMd^illuii, TM: ^Jdf, dfHIx) 3TKJT SF^lHI^^-d, 
■dWT^^Wrs^^T: | ^fwTf|^rr 3T^F^Pd 13 I 
WT^ft^f R<R41d, d^i4^4ls«l^ld, tTRWT, ^t'lfWT, 

HKI^H^kd: I WT ^l^dl^ IV I (^TcTT?T ^T. ) 

^ts«i^d, 3ifjH^di, ^r^nrr ^d^:, « i wi^ "f^r 

^TTR; I "dWf^^T^f) ^TTt^f^fd l^ftft"^:: \\\ 

^ TT^ ^T^rf T}o^H^|d | -d r^^^S^l^d, ^sTT ^TdT, 

<M<4l ^T^T:, TfNT I d^Hls(M^M ^T^s^d^:, 

^t^dT,Tf^fT^: I -dWf^^Tf tN": I ^T|pTT f| ^S: 1^ I 

^ ^SJTcf V$ y^lMdld, W^TR^Rl I dRW^^S^pRT, -fo^^n 

^TdT:, t^ft^q-:, wf^J: I dWrf^SW^d ?ffa% | 'R^PRTfe 

6.Purusa-Sukta-verse- 1 1 229 
^<|v>MW ^KftsSffrfl^:: |?o | 

■^T^T ^dTS^TCpTcT | d^HId, HKMd^-Mlfcl I Wt ff ^S: I 

d^Hl^bR'ST: ^dl^ldi Mfd^AI I srfdWTTfl'^S: I d^H KIH^ ^<dft 

3#I^nfNTf^ HMlfa ^f%, ^TT 3TTTrs"Rj^d1i|lPl I W^T 

¥T^PT-(?) t sT^M: |(t.¥T. ?A/?*A) 
(^VlNltf^l t ^FT: l("t.W.?/? A A) 
(?) sn^ft t ^FT: |(t.^T.^/l3/ V?) 
(V)t^ft t I (t.^T. ? A A 13 ) 

(H) Wft sTT^FT l:(cTF^T^T.¥T. ; ?V?^/ ( A) 

(^) ^'^mTT^frfwt i(t?r.V^A) 

(^) 3R: l(^TcTT?T ^/V/y/?<\) 

(<0 W^FTT ^f: |(s*TcPT«I.? 3/? /HA) 

(<0 1 W:wf, f^r ?nwt, fi^Ft^ it wfrs^R^ 

(^TWT.VAA A<0 

(?o) ^TTTTT^ ^tf^WST: 

(??)"^r1%W^:WTT^¥T^r i f1 <W-d 3TKgfk|(^T^T?T.V?/ ? A) 

(?=?) «I-H^«4l sll^luiMi TRjfcT: l(fH%fk ITT. ?A^AA) 

«?ri^T-(?) apTPT T^d^T, i|siHri|: |(3TWT.??/? AA) 

(R) snfertt^ armjC^T^T.^A ) 

(?) BEfsf Tr^:|(*lNld* ^T.?^ A) 

(V) R^H^I f TRM: |("d1xR^l ¥T. ? AAA) 

iS) ^5t^TI^T:|(3RlO*l ¥T.?AAA) 

230 Vedic View of Sri Jagannatha 

(u) %5?TTSzrf^T WT, mfo "-St:, f t T T^TTTS^I R ^ dj ( ^TrTT^r 


(/) 3T^ : , f^ft-q-^W: |("ttxRkw. VW?) 

(?o) U.d^K'JilMi^jrfr, ^^Tf^: |(-^T^T. <^A) 

(??) S^t'R^rR:, "R?T ^cR ^ff : |(3TWT ¥T.? / 3 A/ ?°) 
*Hld1 sKI tf^T:|(3Rl<1i| W.?/?AA) 

0) ar^tfei (wf?T.V?/?A) 

(^) f^^rf:, WTT^t^ft ^rfeKSfkl OlWT^T.V?/ 3A) 
(y) ^Sp^N"' ^ ^cfk ^FT, ^rffrr? "ft^TT:, WTT^ F^f"^ 
WT: l(s*Tcm. YAAA<0 

^J?-(?) ^ ^ ^ifa^d ^JT^I^Rm^YAAA^) 

(^) srwr TTTOT^rr zps^ : i(tf%ffa w.W^A) 

0) ar^xaf; ^ : | (3Pd<|<M W.?AAA) 

( ? ) R^TKt t ^if: -^M : , ^RT^T : , "t SPT : , I ( SRTT?T A / \ / Y / ^ ) 
(^) cHlehMi^f^^q-sf^I-^T^-^-'qT^r: I 
^T^T S#RT"tsRT R^^dJ^^ifd? A?) 

ip^wRf ^rWreq^ I (^ffcr? /as) 

(3) f^R^RdSp ^-MI^HK^II: I 

(Y) WMW dl^ll: W^cTRd^rRd': 5ffW: I 

(\) cTcT: f^ft W^TT ! ^fM^T ! 

^T^Tf SrT^mW t^Hl^d: 3TcF[ I 

6.Purusa-Sukta-verse-12 231 

^Nid^wd ^f^^flM: -w^^rra; R I 
f^w^^fHi-df ^li^T: y^cixTd 13 1 

■dW ^T: ^^f^"d^"#: \\ l(TOcT^V^) 
O) 'dcT: ^igw^f^rfr^iwt I 
■R^TRdT yjWdWW wrf^Eqif^d^T I? I 

^TOd ^HH^I-d AWtfeTH": R I 

^W^^dWr^THT W^f f I 

WdTT^rnjfe^T f^ffa^ % T^J: IV I 

sfefH^dWI fosfNTT ^cN*): ^.<V3VV°) 
(^) ST^R "f^TT ^J^FTT ^ R^rTT I 

Verse 12 

(?o/^o /H,^^?^/ V^)-^Tfc^^Tl^T^ 
yi"llil^Nd I 

Moon was born from mana, sun from eyes. Air and 
prana from ears and fire from mouth were born. 

232 Vedic View of Sri Jagannatha 

(Alternate) -From mouth Indra and agni and from prana 
air were born. 

Chandrama=Moon. Manaso or manasah=¥xom mind. 
Jatah=bom. Chaksoh=¥xom eyes. 
Suryah or suryo=Sun. Ajayata=were born. 
£rotrad=Fxom ears. Vayu= Air. 
Prana=Hnergy , life, driving force. 
CZ?a=And. MuJchad=¥vom mouth. 

Agni=¥\xe, a body of mass or energy (v4gr/=First born). 
Explanation -Mana starts from the primordial desire of 
Purusa to create. It was called svovasiyasa (living in 
vacuum) mana. Then it was field of galaxies in visible 
universe and its image our galaxy-both with 10 11 par- 
ticles. Image of both is human mind with same number 
of particles 10 11 . Thoughts are fluctuations in that field 
caused by motion of moon. That field itself is calm and 
tranquil like moon. So moon is born of mana. 

Sun is centre of 5 stages of world tree- 1. Svayambhu 
(whole world), l.Paramesthi (galaxy), 3. Solar system, 
4. Zone of moon orbit, 5. Earth. It is also source of light 
for both lower and upper worlds. Light is means for 
seeing so sun is from eyes of Purusa. Eyes are called 
aksa which means axis also. Sun being at centre of cre- 
ation process and source of life on earth is also the axis. 

Ears-This is organ of hearing. Sound wave comes 
through air to our ears and carry the wave energy. Thus 
air and prana (energy) were born from ears. Motion 
aspect of air is specifically called marut also. Sound from 
all directions. 

6.Purusa-Sukta-verse-12 233 
come to ears, eyes can see only forward. Thus direction 
also are created from ears (next verse). 
Mouth-This is source of food for body and source of sound 
for outer world. Thus mouth is source of creation. 
Indra- Creation started from energy spread everywhere 
called Indra, which is in vacuum also- 
^l^tsd STRT R>cNH (^-V^ A) 
As it is in sunya (vacuum), it is Suna. In popular word it 
is Sunasira. Suna means dog also as it enters vacant 
house. As king also, Indra is Sunasira as any property 
without ownership vests in king. 

As learnt in modern physics, all matter particles are 
waves of energy locked in a boundary. Thus all forms 
are from Indra enclosed in boundary (maya)- 

^Wlft <*><1<£><^<d ^tR ^ AA) 

Agm'-This is formed by word agri=Tirst or prime. Thus it 
is start of creation as blocks of matter or energy. Spread 
in space is soma. Thus the 5 stages of world tree are 5 
agni. Among them, last three-Sun, moon, earth have 
mixed effect-so they are called tri-na-chiketa 
( c/?i£e^=distinct) - 

Earth as densest last stage is specifically agni. First 8 
dhama are agni. In Indian hemisphere, India is first from 
equator, so its ruler is Agni. This was source of food for 
world, so it was called Bharata (see pages 116-118). 

234 Vedic View of Sri Jagannatha 

Thus Indra and Agni-both are mouth or source of cre- 

Verse 13 

From navel (of Purusa) was created antariksa (interme- 
diate space or worlds), from head sky (bright) appeared. 
Earth was from feet and directions from ear. That way 
all lokas were made. 
Nabhya=¥xom nabhi (navel). Aslt=was. 
Antariksa=Which is seen (iksa) in between (antar). In- 
termediate space or lokas. 
£irsnau=Fxom sirsa (=head). 

Z?jau=bright sky, it is root of words deva and dina (=day). 
Samavartata= formed together. Padbhyam=¥vom feet 
(pada). Bhumi=Ha.Tth, ground. Z>/sa/?=Directions. 
S~rotrat=From ears ( = srotra). Tatha=ln this way, and. 
Za£a/7=plural of loka (=world, people) - 

chH^ f^pr^pr (smwf^ 

Akalpayan=Kalpa=To imagine (=kaJpana as noun), to 
create (as creation started from thought of God). Even 
for man, all works originate from thought only. Kalpana 
is random thought, sankalpa is purposeful, prakalpa is 
plan and kalpa is actual creation- 

Sankalpa is root of all desired works and yajna is pos- 

6.Purusa-Sukta-verse-14 235 
only with sankalpa. Vrata (promised or planned work, 
rituals), yama (restrictions), dharma (natural trait, good 
deed) -all are stated to arise from sankalpa only. 
Akalpayan= Created as in- 
^rf STMT WjfrwW^ I 

f^^Tjftff ^l-dRarR?Tt^r:(HKM | J| ^T.?Y, ^.?o/^o/^) 
The Creator (or Holder of world) created Sun and moon 
as before. He made the regions of Svah (sky), earth and 
intermediate space. 

Verse 14 

When Devas extended the yajna of Purusa by havi (of- 
fering), then 3 rtu (seasons) were given as 3 elements- 
wasanta (spring) = ajya (butter), grisma (summer) =idhma 
(firewood), sarat (winter) =havi (food, purodasa=parotha 
in hindi). 
Fa^=which, when. 
Purusena-By Purusa. 

Havisa=By havi . Havi means any food or consumption, 
enjoyment. The desire for havi is called havas in He- 
brew or old Arabic /Aramaic languages. In the pair of 
Adam-Eve, Eve was enjoying the fruit, so she was called 
Havva (=taking havi). This is offered as prepared food 
purodasa which is bread with butter. This has become 
parotha in Hindi. 
Atan vata= extended . 

Vasanta-Vasanta is the period in which agn/partiles settle 
in objects -^FT^sf^WTi^T^Wcft^f^^ WfW: I 

236 Vedic View of Sri Jagannatha 

Asya=Oi this. ^4/ja=Butter. 

Grisma= When the agni particles overpower and hold 
the objects, that time is called grisma- 

Idhma-Indhi=to burn, to glow. Idhma=Indh+mak. This 
means indhana=Tu:Qwood, fuel. Its synonyms are-Edha, 
Idhma, Indhana, Idhas, samit (samidha)-(Amarakosa, 2/ 

$arat-When agni particles are repeatedly worn out, that 
period is called sisira (or sarat). 

Explanation-! 1) Rtu-This verse is classification of rtu. 
Rta is dispersed matter without boundary or centre. Satya 
is within a body with a centre. Spread of rta is called 
rtu. This means season or zones of solar system having 
similar temperature etc. Samvatsara is time of 1 year 
when earth moves around sun in its curved orbit. It is 
also the sphere around sun whose boundary is reached 
by light from sun in 1 year. This is solar system, divided 
into 6 zones like 6 seasons in 1 year. 

(2) Seasons are divided into 3,5, 6, 7 seasons- 
'PftTT^fKR: MMPI I (^TcTTT sTT.^ / v/v/?^) 

t%fcT (?^o) cfT Ud1<$lR|(+W)df* W.?? /^) 

^:^Tf^RCT| (^TcTTT 1T.^/ \/ X / ?V) 

(3) Three seasons are vasanta (spring), grisma (sum- 
mer), sara? (winter) -purely from view of temperature. 
However, increase of heat causes evaporation and its 

6.Purusa-Sukta-verse-14 237 
falling back on earth which is called varsa (rains) - 

3T2fTT-3rf^f^ : y^l^dl W^t: yfd^R4 r dl 3TTTT ^WfrR^ff^ 

This ends with winter. As it comes in the middle, varsa 
is called all seasons and the year, or a country-both are 
called varsa-as this season gives food to all- 

Taking varsa as centre, 3 seasons are summer, rains, 
and winter of 4 months each. 4 months of rains are 
called chaturmasa, when sanyasi stays at a place, other- 
wise he is not tied to any place. The king also, stops his 
journeys, tax collections, wars etc. so that cultivation is 
not hampered. Physical activity of human beings is re- 
stricted to exercise in closed arena called akhada, de- 
rived from the name of first month asadha. Rathayatra 
of Jagannatha marks starts of this season and season of 
sports. Incidentally Los Angeles Olympics in 1996 tared 
on the exact day of Rathayatra. 

(4) 5 seasons are by joining hemanta-sisira- 
HHtJcH ^JT^Tlwft (Ttcf^TWT.?/?). 
Hemanta-sisira are severe stages of sarat- 

(5) Rtu are pitaras or productive parents. A steady at- 
mosphere is conducive for production. All 3 stages are 
necessary-steady rise and decline of energy or heat. Or 


Vedic View of Sri Jagannatha 

rains areneeded for cultivation with summer and winter 
on either side. Even the period of a woman when she is 
ready to conceive is called /?u-period- 
W^ft iffafft ^rf:-^ ^TT I SR^RT: "RfRR:-^ f<RR: I ^ 

^fyuMcirf^-fq^^ff %^ |... 3{TJ?n^T:3TT^THI^Hl^T: | TR^f : 

fqcR:,31HH^dMI^H:"fqrR:-#r I (SRfRT.*?/ ^ / ? 

d^HId Rd/ldl RRT I cT^^-dl TJWt^rf:, Rd"^% aRTR] | 3R«^d 

^R: ^ % ^ ^WcT I ( ^TcTT?T. V ^ / ? / ? ) 

TST^T^RRT: ft^:(3RfRT.? V<V? A ) 

W^:^^T: fqcR: (tfrRk ¥T.?/ V?°A) 

^^PTT^ ^cft ^RRT 3TT^Jcf, R5^3Rd; 3RTRRT f^RTRRRfTT TRT 

^#fer^ I . . .cRfT ^rrtt sRRzfa an^Rs^ i . . tsd^ifcH, sRffcftsR^r- 
#r i (cblNdR» ^r.?/^) 

(6) Chart of division- 

3 Rtu-pitara 6 Rtu-pitara Solar months 

1 . Grisma-Pita 1 . Vasanta-Putra( somapa) madhu-madhava 
( <3g7?»' va#a) 2 . Grisma -Pita{ ajyapa) sukra -suchi 

2 Varsa-Pitamaha3.Varsa-Pitamaha(Havirbhuja)nabha-nabhasya 

(Barhisada) A.Sarat-Prapitamaha (somasad) Isa-urja 

3 Sarat-Prapitamaha5 .Hemanta-Vrddha-pra-{barhisad)saha-sahasya 

(somasad) 6. Sisira-Ativrddha-pra{agnisvatta) tapa-tapasya 

(7) Concept of time-This is the verse which intro- 
duces the concept of time. When the objects show 
change of form , we know that time is passing. Unclas- 
sified steady change is towards decay only which is 
nitya-kala (eternal time), describing ksara-purusa. The 
cycle of creation from birth to death is divided into 3, 5, 

6.Purusa-Sukta-verse-14 239 
or 7 stages called sama- named after stages of start to 
finish of a musical tune. This is described in detail in 
Chhandogya upanisad. In Gita, chapter 3, seven stages 
in creation cycle have been stated- 
l.Aksara (Creator) --2. Brahma (Gross viox\&)--3.Karma- 
(work, visible motion)--4. Yajna (production of desired 
objects)-- 5. Parjanya (pari=perimeter, surroundings, janya 
=creative)--6.Aftna (matter grains) --1 .Bhuta (beings, ob- 
jects)--!. Active form of Bhuta is again aksara.- 

d^HlrU^ld ^"ftc^^t yfd^4d^l?H I 

V$ y=lf?d ^ dl^d^dV^: \(?ffa\, 3) 

(8) The concept of Rtu pitar (creative stage) has been 

beautifully described by pandita Madhsudan Ojha in his 

book Pitr-samiksa (Jodhpur University) - 

sfid-^wisMtfi<l ^wl^f^wl' I 

s* fid chief) 4rtRl^l^iW*T ^A^\ I 

^mT <k<&<\& ^^wm ^A^\ i \\\\ 
sn^TT^wr: wt fen I IV 1 1 

T^TT^ ^hdlfjH=l[^ftWr ^RTffef: I 
^bd^MMdNkl ^cTT: ^iftd TO: \ \\\\ 

TT^fT: ^^^#^dM-d<4T^V|M I \\ 1 1 

240 Vedic View of Sri Jagannatha 

^^WT ^fWTTPftwMt^fl: \ \6\\ 
^ <=l Hi ^l^dlsfH^sfq- *T 1 1^ 1 1 

Verse 15 

Devas tied the great Purusa as /?as£/ in extending the 
yajna with 7 paridhi (circumference) and 3x7 samidha 

Sapta=l , sa is the 7th letter in ya group of devanagan 
script. Asan=were. Paridhayah-Plmal of paridhi=which 
holds within it-Boundary, circumference. 
Tn'-Three. Tri-sapta=thvee sevens, 3x7. 
Samidhah=which burns easilyfs&m+yc/AaJ-Fuel, firewood. 
Krtah=Weve done. Yad yajnam=yjh\c\\ yajna. 
7ai7vai7a=Extending, further progress. 
A ba dhhnan= T ie d . 

Purusam=The Purusa, Pasum=The pasu. 

Explanation^ 1) World is described by 3 sevens. There 

are 3 lokas in space, their map on earth surface and 

image in each human beings. These are the 3 sevens 

explained simultaneously by vedas. Thus the root 

Atharva-veda starts with- 

% f^fWT: qfcrf^l "f^TT: I (wf ?/?/?) 

Words are surrounded by these three sevens. 

(2) Various triples-Three groups of seven chhandas 

after 5 ma chhandas-1 Jagati chhandas from gayatri 

6.Purusa-Sukta-verse-15 241 
to jagati, 7 Ati-chhandas from ati-jagati to ati-dhrti, 7 
krti-chhandas. In all, these 26 chhandas have given rise 
to Roman script with 26 letters, in which 25 letters are 
elements of sankhya darsana and X is extra letter. 
(3) Some sevens are- 

7 lokas as vyahrti before gayatri mantra-Bhu, bhuvar, 

svah, mahar, janah, tapah, satya. 

Prthivi, antariksa, dyu, and 4 directions. 

Mitra, Pusa, Aryama, Tvasta, Bhaga, Indra, Tarksya, 7 

Maru dgana. 

Seven flames of agni giving rise to 7 prana, 7 lokas 
etc-^FWt ~5XM\ ^ -Hh1«HI ^T, *Hlfedl TT ^ ^fprwf I 
^fcH%Hl l^^fH^ft, ^rRTRT"#W"f%fT:( ?AA) 

Here, 7 tongues of ago/ are stated, but in santi-patha, 
14 are stated. 7 tongues are for intake (as in Gita, 11/ 
30-lelihyase). Fluctuations of mind (or world with 10 11 
galaxies or of galaxy with 10 11 stars) include 7 tongues 
of ejection (angira, angara=f[amo) . These are 14 traits 
of mind- 

3Tf^"f%T^^: (^F ?/<^/\3, ^T.^.^/^ ) 

I.e. Manu (traits of mind are tongues of agni, or tongues 

of agni are 14 (Manu=l4). 

Seven rays of sun, called horses also- 

W^Rf^TftfcT |fa 3j|R^^^5FR: (W^R:=^:=3TTfeT:)- 

tf^fN ^T.W.(?/^/<r) 

242 Vedic View of Sri Jagannatha 

(%3T^ ! ^f) ^Rl<^ | (W5f?T,?/l3/?) 

Air, Indra also are called 7 hota etc. 
TPJ: l(cHrKk^T.?AAA) 
^sf: W^cTTI (tf%ffa sTT-V V?/?) 
^5: W#TTI (cHrKk^T.^AAA) 

W^TT (3RkVi wi.W^/^) 

#SW: W^:("^H^) I (tf%ffa sTT. W?? A) 

s^n w^pri "^rar i(tf%ffa ^t.^A AA) 

Maruts are in group of 7x7- 

WWO X^=^) ffTfMT W: (^T.^.?l3/^o-^, ^A)" 
s*Rm «TT. (W?AH) I 

(4) 7 prana in 4 caves-See Mundaka Up.(2/l/S) at pre- 
vious page. 

Brhma-randhra (all prana) 
Head cave- 1. Ears 2-Soma -of Paramesthi (33 ahargana) 
( Vijnanatma) 2.hrps-2-AdJtya-of Dyu (2 1 ) 

3. Nose-2- Vayu-oi Antariksa (15) 

4. Mouth- \-Agni-oi Earth (9) 
Neck- Pr-aoa -Mana 

Chest cave- 1. Hand- 2 -.Soma 
(Pranatma) 2. Breast- 2 Aditya 

3. Lungs-2- Va^u 

4. Heart- 1 -4gzw 

6.Purusa-Sukta-verse- 1 5 


Heart- Vyana-Mana 

Stomach cave- 1 .Liver-pancrea-2-5oi77a 
( Vyanatma) 2. Clome-2- Adi'tya 

3. Kidney- 2- Vayu 

4. Nawel- 1 -Agm. 

Navel-Apana vayu 

Hip cave- l.Hips-2-5om.3 

(apanatma) 2.urin,stool paths-2 Aditya 

3. Testicles-2- Vayu 

4. Central hole at bottom- 1 -Earth 
Central hole(muJarandhra) 

Bird shape of 7 rsi -prana in each cavity is in Satapatha 

Triangular hip bone 
(4) Material link to 7 th generation -There are 3 types of 
link of a man with his past or future generations- 
Pinda (matter) -upto 7th gen. 
Udak (water) -upto 14th gen. 

Rsi (string, link of genetic information) -upto 21st gen. 




244 Vedic View of §n Jagannatha 

Seven generation link is indicated at many places 

gR*T s|^f% ^kld-drl RdfnW|i| ^RRT ^(^?/ ?V*A) 

Details may be seen in Sraddha-Vijnana by PL Motilal 
Sharma, Rajsthan Patrika Prakashan, Jaipur, or Pitr 
Samiksa by PL Madhusudana Ojha, Jodhpur University. 
Modern biology tells that 23 pairs of chromosomes are 
inherited by men from parents. 10 are inherited from 
own deeds in earlier lives-purusa is built in 10 nights 
(pages-74, 75,199). 28 units are gathered from motion 
of moon in 28 naksatras. All these units are called saha 
( Rk. 10/56/5,5/3/9 etc.). 56 heredetary (10 from own 
lives + 46 from parents) or 46 sahas last till 7th genera- 
tion in division-56(46), 28(23), 14(12), 7(6), 4(3), 2,1.- 
-Figers within brackets are chromosome divisions. 
Verse 16 

% TO ■mRS'MH: ^PtT ^ m^TT: ^TF% %^T: 1 1 

Devas worshipped yajna through yajna only. Those were 
the first dharmas. Those great men reached the top 
{naka =pole of the sphere of solar system). In naka of 
earth (north of India), the Sadhya lived, who were devas 
in earlier period. 

Yajnena-By yajna. 

Yajnam=to yajna. 

Ayajanta=Vevb of yajna in past tense, did yajna or wor- 
shipped by this. 

Devas-A civilized race of past, persons trying salvation. 

6.Purusa-Sukta-verse-16 245 
Tani=Those, Dharmani=Dharmas, conduct, its rules. 
Prathamani=The first. Asan=weve. 
7e=They, Ha=only, definitely, etc. 

Naka=Vaikuntha (place of Visnu) or the great axis 
(kuntha =khunta-pole for tying cattle etc.). Mathemati- 
cally, this is the pole (dhruva) of the sphere of solar 
system. Dhruva word is used for pole of sphere of earth 
extended in space. For solar sphere, north pole is called 
Kadamba and south pole kalamba. On that analogy, 
anchor of a ship is also called kalamba (column) as it 
goes down. The port town is also kalamba (Colombo in 
Srilanka). The men in shipping profession are kalanja 
and their country is Kalinga. The top man or their king 
will be Kadamba which was name of kings of Orissa or 
Karnataka westcoast, Goa. 

Mahimanah=Pevsons achieving greatness (mahima). 
Sachantah=Collector, achievers. Yatra=wheve, 
Purve=HavlieT. Sadhya-Sadhana=lmplement, completion 
of task or project. Sadhya^evson who implements or 
achieves the task (See verse 9 also at page 220-221). 
Prior to yuga of Devas starting with Svayambhuva manu 
in 29,000 BC (see pages 89-95). Vayu purana (31/3-5, 
29) tells that there were Yama devas who created the 
system of yajna. There were three groups among them- 
Triptimanta, Tvisimanta, and Brajakula. Triptimanta were 
in 3 sub-groups-y4/^, Jita-Ajita, Jita. Jita group had 12 
branches of 12 kala (arts), Tvisimanta were rulers and 
Vaisya (traders, cultivators) and workers were Brajakula. 
These tribes later on became Manija, divided into 4 

246 Vedic View of Sri Jagannatha 

groups- 12 Sadhyas (like Brahmanas), 120 Maharajika 
{Ksatriya, rulers), 64 Abhasvara (Vaisya) and 36 Arti- 
sans Tusita of 2 group s-Apurva, Pratirupa. Manija were 
centered in China. Language of China with symbols for 
each word started by Brahma and grammer explaind by 
Brhaspati still exists. 
Santj-Ave. Purve-ln east, in beginning. 
Explanation^ 1) Yajna This can be defined as prodution of 
desired objects in a cycle (pages 18,28). Aja of 4 feet is se- 
quence of 4 yajnas, used for next stages. The control by con- 
scious purusah siro-yajna (head)- 5th stage. Practically culti- 
vation is the main yajha which sustains people. This is in cycle 
of solar year (samvatsara), so samvatsara is called yajna 
[Satapatha BrA/2/5/12, 2/2/2/4,1 1/1/1/1, etc.). The 
samvatsara zone of sun (sphere of 1 light year) is place of 
creation in space, so that too is yajna. Food produced from 
cultivation is used by men, who do their works in daily, 
weekly, monthly or annual routine. Works by individuals is 
consumed by factories, institutes, society etc. for their yajna. 
Finally, al these contribute to the running of the country. This 
is the real meaning of worshipping yajna by yajna. 
(2) Yajna can be classified in many ways. There are 
many divisions of 5, so yajna is called Pankta (in 5s). 
Eternal yajna of nature can be classifed in 5 classes- 
1 .Paka-yajna, l.Havir-yajna, 3. Maha-yajna, A.Ati-yajna, 
5. Siro-yajna 

1 Paka yajna are of 7 types- 1. Astaka, 2. Anvastaka, 
I.Parvana-sraddha, A.&ravam, 5. Agrahayani, 6.Chaitri, 
7. Asvayuji. 

6.Purusa-Sukta-verse-16 247 
2. Haviryajna are of 13 types - 

X.Isti-yajna-l 2. Pasu-bandha-A 3 .Pitrya-yajna-2 

1 .Agnyadhana 1 .Nigudha 1 .Pitr-yajna 

2. Agnihotra 2. Agnisomiya 2 .Maha -Pitr-yajna 

3. Darspurnamasa 3.Sautramani 

4 . Chaturmasa 4 . Chayaniya 

5 .Agrayana 


1 . Kamyesti 

3. Mahayajna-X .Somayajna-oi 4 types- 
X.Ekaha, l.Ahina, 3 .Ayanasatra,A.Ratrisatra, A.Mahasatra 
X.Ekaha (of 1 day) has 7 natural (prakrtika) and 58 
Vaikarika varieties. 7 natural are- 

XAgnistoma, l.Atyagnistoma, 3.Ukthyastoma, 4. Sodas! 
stoma, 5 .Atiratra-stoma, 6. Vajapeyastoma, 7. 
Aptoryama stoma. 

2. Ahina (of more than a day) -Total is of 36 types as- 
Of 2 days-5 types, 10 days-2 

Three days- 15 12 days-2 

four days-2 7 days-1 

5. Days-4 8 days-1 

6. Days-2 9 days-1, 11 days-1 

3. Ayanasatra are of 35 types as- 
Main Jyotisamayana- 10, Additional- 4 
Vaikarika-3 , Vaisesika-3 , Tapaschitta-3 , Bahu- 
samvatsarika-S,, Sarasvata-4, Dvarsadvata-l 

4. Ratri-yajna are of 32 types. 

5. Mahasatra is of 5 types- 1 .Bhutayajna, 2. Manusya- 

248 Vedic View of Sri Jagannatha 

3. Devayajna, 4. Pitryajna, 5. Brahmayajna. 
Surayaj&a is of 2 types of Sautraman\-\ .Kokila, 

4. Atiyajna-is of 4 types - \ .Medhayajna (specially for 
Rajarsis) 2. Rajasuya (specially for Raja-kmg) 

3. Vajapeya (for Brahmana) 

4. Agni-chayana (for Brahmarsi) 

Medha yajnas-X .Asvamedha, 2. Gomedha, 
3.Purusamedha, 4. Sarvamedha 

5. Siroyajna-X .Dharma-yaga, l.Pravargya-yaga, 3. 
Samrat-yaga, 4. Mahaviropasana. 

(3) 18 j'a/fla.s-They are called 18 weak boats in 

17 yajnas are indicated by words of 4,4,5,2,2 letters; 
18th is sarva (all) yajna- 

^^^^T^rr^^WT^^fT: || 

As per stoma (zones of various ahargana radius), 18 
yajna are-7 prsthya (surface) stoma-3, 15, 17,21,27,33. 
1-Jyoti (brightness) stoma-Agni, Atyagni, Ukthya, 
Atiratra, Vajapeya, Aptoryama 

3-Chhandoma stoma-24(gayatra),44 (tristup), 48 (jagatl), 
Mahavrata-25ih stoma, Sarva (all) yajna stoma 

(4) As per constituent material, yajna is of two types- 
1 .Consumption of soma (by agm), 2. Chiti (arrange- 
ment) of agni. 

6.Purusa-Sukta-verse-16 249 
Both yajna in nature are related to the samvatsara agni 
which is Prajapati. The soma from paramesthi is con- 
sumed by it. That soma is of 4 types -raja, vaja, graha, 
havi. The yajna of these are havir-yajna (darspurnamasa) , 
graha -yajna, vajapeya, rajasuya. 

(5) Practical meaning- All these yajna are classified 
as per zones of space and creation processes there. 
Yajna in human body is centered around 5 sheaths of 
body having 5 chakras in spinal chord as centre. Physi- 
cally, personal and family yajna are daily and weekly 
acts -like cooking and eating of food, cleaning house, 
serving neighbours and animals, guests etc. Social yajna 
is production of grain, materials, their supply etc. Na- 
tion yajna is collection of revenue and running the state 
which is rajasuya as may be seen in example of 
Yudhisthira in Mahabharata. Asvamedha yajna is free 
movement of asva or free transport and communication 
in country. Within human body, it is un-blocked flow of 
prana as it was done for Putra-kamesti-yajna for birth of 
children to king Dasaratha-Valmiki Ramayana, 
balakanda. In that asvamedha, no horse had moved in 
India with army support, it was for re-juvenating the 
body of king who was of 149 years of age. Vajapeya is 
to increase the strength of country-by education, pro- 
duction, military might etc. in modern terms. Haviryajna 
is production and supply of food. 

250 Vedic View of Sri Jagannatha 

Uttara -Narayana -Anuvak 
Verse 1 

3T^R: ^"Rr^ Ull^ fWeb*fu|- : -H^^xfdlii I 

Visvakarma (Maker of world) made the earth from wa- 
ter and its rasa (essence). The Architect (Tvasta) him- 
self is in form of world. He is first Deva of the Martya 
( decaying -ksara) world from its birth. 
Adbhyah=¥vom waters. 
Sambhrtah-Fovmed by collection of matter. 
Prthivyai=¥ox earth. 
Rasat cha= and from rasa. 

Visvakarmanah=Oi Visvakarma (maker of world). 
v4gre=First, before all. 
Tasya=His, Tvasta= Architect of world. 
Vidadhat=Held or took (forms of world) 
Rupam=¥ovms, Eti=Gets, obtains. 
Martyasya=Oi martya (mortal, decaying world). 
Devatvam=Qx\a\\ty of Deva. 
Ajanam=from birth. 

Explanation-Sequence of creation is-Mana of the 
Purusa-sky, air, fire, water, earth- Osdhi- Anna -purusa 
(man) is with anna and rasa (page 45). Osadhi means 
plants which die after first fruits only like rice, wheat 
etc. Vanaspati is plant giving fruits each year, e.g. mango, 
apple. Anna is any matter of consumption. 
Another aspect is that the created world is not different 
from Creator. The Architect himself has taken various 

6.Purusa-Sukta-verse-18 251 

seen in world. 

d*WI T^RTKRfR stt^t^T: W^f: I an^TRTTgPJ: I TPfkf^T: I 
ST^KR: | 3^KT : ijfzf^ |Tjfzf^rT3f^r^ : | s^gff^Tts^T | 3jHI^N : I 

-MlRc-WH^T I R;?1H ^iR^IM^ I WT^T^i^^WT^T |T^"f%^ I 

He is the divinity (deva essence) among mortal beings 
and the world. He is the first born. 

Verse 2 

crfcr f%f^Tsfcnj?^fcr trj: f%^s^r i?^ I 

I know that Purusa who is beyond that great darkness 
and bright like aditya (of three types -Aryama, Varuna, 
Mitra). Only by knowing him, a man can cross death. 
There is no other way for emancipation. 
Veda=\ know. Aham=\, Etam=That. Purusam=that 

Mahantam=Biggev, great. 
Tamasah=oi darkness. Pamsta^Beyond. 
Aditya=Imti&\ form of world structures -start of world is 
Aryama, of galaxy it is Varuna, and Mitra of solar sys- 
tem (pages 70-71). 
Varnam= Colour, brightness. 
Tarn eva=Him only. Viditva=by knowing. 
Ati mrtyu=Beyond death. Eti= Obtains. 
Na anyah=No other, Pai?//?a=paths. Vidyate=exists. 
Ayanaya=¥ox motion. 

252 Vedic View of Sri Jagannatha 

Verse 3 

Prajapati moves within each womb. Without being born, 
he is born as many. Only Dhira (patient, yogi) can see 
that source. Within That only, all the visva (closed, 
independant and complete systems of 13 levels) and 
Bhuvana (conscious beings of 14 levels) exist. 
Charati=moves, Garbhe='m womb(s). Anntah= within. 
Ajayamano=Not born. Bahudha='m many ways. 
Vijayate=h born or created. Yoni= Place or source of birth. 
Z>A7raA=plural of c/Afra=patient. Dhira is defined as a 
person who is balanced in opposite extremes, no illu- 
sion by changes and maintaining balance in all situa- 
tions -^TtslFFW %| ^TR ^FT ^RT I 

*m<j:'*i^i sfkFTs^cMW ^q%i?M (%rr, warn \) 
^rfwfMt yl<^^R^kw^fd: i(^t.?v/^) 

Tasmin=ln that. Ha=Only, certainly. 
7as#?£/=Situated, placed. 

Bhuvanani=all bhuvana (14 levess of conscious beings) 
Visva- Worlds. Any object from particle, atom, cell size 
to earth, galaxy is a world with 3 criteria-It is closed, 
complete and almost independent of outside world. Vis 
means to enter an enclosure. There are 13 levels of visva. 

6.Purusa-Sukta-verse-19 253 
So visva indicates number 13. Higher worlds are suc- 
cessively 10 7 times the size of man-earth, solar system, 
galaxy, universe. Due to proximity of moon, sphere con- 
taining moon's orbit is another level of world. Starting 
from root universe, there are 5 levels (parvas) of world 
till earth, called reversed tree. Human vertebra has 5 
chakras being images of these 5 levels (page 43-47). 
Thus, man is 6th visva. 7 visvas smaller than man are 
successively smaller in ratio of 10 5 Limit of resolution of 
human eye is about this part of man-size, so 10 is 
called laksa (=to see). Thus, 13 visvas are depicted as 
reversed tree. Seven lower worlds are-- 



10 5 m 

2. J Iv a 


10 10 m 

3 .Kundalini 


10 15 m 



10 20 m 

5 .Deva-danava 


10 25 m 



10 30 m 

l.RsP ] 


10 35 m 

Jagat is functional,creative,conscious element. As a 
functional and conscious element, it is called purusa. 
Purusa is of four levels. Undifferentiated, uniform, ho- 
mogenous source of world is called Paratpara (Para= 
highest, Para^beyond that, beyond description). That 
is called rasa. It is same in desa (place), kala (time), dik 
(direction), so called trisatya. In modern astrophysics, 

254 Vedic View of Sri Jagannatha 

this is called perfect cosmological principle, i.e. universe 
as a whole is homogenous (same density everywhere), 
isotropic (same in every direction), steady (same in all 
times), in so-called Steady-state-theory. 

f^re^F HR^dK^itfi1%^iiR^^ld i(?%r^R^r.x/?v) 

Visva is closed with a creator. It can be of cell (kalila) size. 

cR^T ■mut cRSrf% ^ Pk^H^ I |(??THf^^#^K V) 

Lower worlds start with balagra (Hair-end of 10 6 meters) 
sized cell and are successively smaller by 1 lakh times 
from man. Lowest size is Rsi. Next 3 stages are- 

*\*\<*\4 ^^lUcjUN^T; | |(^^fd 3 A ?) 
Jagat is functional, creative, abstract, conscious - 

Wl^m^^J\ (^flcTT V*)> MJiQ'-iRtQ l(^ftcTT^/?o) 
Three satyas-W^ ~RWK "fcra^T WTPT ^Yft ^ ^ I 

Modern cosmology theories can be seen in-Universe 
Around Us-by /. V.Narlikar- Oxford University Press. 
Quantum Mechanics and other theories of Physics are 
in-Lectures in Physics -by Richard P.Feynman-Navosa 
Publishers, Delhi. 

6.Purusa-Sukta-verse-20 255 

Verse 4 

I worship that radiant Brahma who gives light to devas 
and who is before them for their benefit. He was born 
before all devas. 

Fo=Who. Devebhyah=fvom devas. 
Atapa £/=Heats, works hard, gives light. 
Devanam=Oi devas. 

Purohita=Pura='m front, A#a=benefit. Who remains in 
front for doing good. Priest, advocate, guide etc. 
Pi/rvo-Before, Jatah=W as born. 7Vamo=Salute, worship. 
Ruchaya=¥ox bright or beautiful. 
Brahmaye=¥ox Brahma. 

Verse 5 

Devas visualized bright Brahma and told him first that 
all devas are under the control of Brahma knower who 
understands His eternal form. 
Rucham brahmam= of Bright Brahma 
Janayanto= Creating. Tad abruvan=Told that. 
Yastu=Who so ever. Evam=this. 

Brahmana=Highest cate born from mouth of Purusa, 
knower of Brahma. 
Vidyat=Knew. Vase=ln control of. 


Vedic View of Sri Jagannatha 

Verse 6 

^rf and Laksmi are your wives, day-night are your sides, 
naksatra (stars or their groups) are your body or form. 
Asvi'n (pair of earth- dyu) are your open mouth. Give 
desired objects. Take me to the supreme state. Give me 
happiness of the world. 

^tt" and Laksmi- bot indicate wealth or possessions. But 
Sri is invisible energy, zeal, efficiency, fame, happiness, 
peace of mind etc. Laksmi is visible like money, house, 
land, vehicles, foodgrains, catties etc- 

oT^TcT <|SPT% ^faf ^TT STfaT I ST^fTT ?F^S3rRT?TM% 

WTt: I <HMcl ^r<u||^n"^TTcT^fr : | 

Aho-ratri-Ahar=day , ratri= night. These are two directions of 
change. Creation of world from formless is called day of 
Brahma and dissolution of the world again in its source is night 
of Brahma, both of 1000 yugas (Gita, chap. 8)- 

This has been called darsa-paurnamasa also. Darsa is 
seeing (of new moon) which is start of creation as bright 
phase of moon starts increasing from that. Its opposite 

6.Purusa-Sukta-verse-22 257 
decline starts from paurnmasa (full moon). It has been called 
Sambhuti (creation) and vinasa (destruction) in Isavasya 
upanisad ox sanchara-patisanchara (actions in forward and 
opposite directions) in sankhya philosophy. 
In cycle of 1 year, northward motion of sun is day of 6 
months as light and heat of sun increases (in north hemi- 
sphere) in this period. Southward motion for 6 months 
is night. At start of night, rathayatra is done. Earlier, it 
was rule of asuras-then year started from south motion 
of sun or rains. The actions in opposite direction of 
several types are given in Gita (8/24-26)- 

Naksatra= stars. Groups of stars, galaxies and small bod- 
ies of planets (balakhilya) at 60 AU from sun are 3 lev- 
els of naksatras (pages 51-52, 158-159). These are the 
visible body of Prajapati. 

Asvinau=asvin pair. They are pair of sky -earth which 
give place and source of creation. In human body, prana- 
apana are asvin-they are in-out breaths. Their path nose 
(nasikya) is place of asvins. 
js77a;7=desired, inspired. 
Isa77a=Ispire, give. Me=to me. 
Me+Isana=ma is ana. 

258 Vedic View of Sri Jagannatha 

Chapter 7 

Other Sottas 
Sri -sukta {pahsista of Rk veda after octet 4/4/ 

MW\ Rxuij fa^ij ^IHS^^blM^ [R I 
31WJ^f ^^rfTSTT ^fcdHK Wtf^fT I 

ehi^fHIdi R<^y|cH<H|^j^H-dl'd^di d^-dl^ I 
^^f^^M^cfuifdlft^H^fWT I 

O O N 

^ifc^ufdH^TlllMId) =IH^lfdW=l^^ts?T"f%^: | 
dW 4idlPi d^M^-d ^kd<NI^^TTfTT3^fft: 1^ I 
^T^ri^rera: ^tf^^T -H fuM | ^ | 
Tn^^^<l^fHH <£)ld^Qi<Wld/^ \v I 

#tff ^f"Hd M i d I ft |3 fWT K I 
^TC: chH^l^d'^: WrfT^"frfT% I 
^pt^^HW h\m «ft: SRcTi^T: |?o | 

f^^T^^f^^TT^WTTtMfcT I?? I 

7. Other Suktas-Sri 259 
3TN: ^-d fStollR ft=H)d^T^^| I 

R<^41>^fft^ld^l^T3TT^f | 

^rh HaM^T^^«fNJR: ^dd I 
H=UHd H^R H^JH^I ^fiW H^KdlAMlfiST I 

sr«ki4) sn^ift ir^ra^ I 
sR-^^di^ ^cif«bHi*f5r%f|'^ i?^ I 

TMFTT wftWT3TR^rt^t^^ Ro | 

H^r^^FrfM^t srw^ R? I 

^Hd^l #1 flW facld f^l | 
^*T£HW ifrt^ffl *^ ^ld ^ilftd: R^ I 

^=l£d <£d ^Jiinj ^WTTsft^rfi^r^R^ I 

*kRm-Rc^ ^<^-^yc)dd<i^^srfTT^r^ i 

260 Vedic View of Sri Jagannatha 

Meaning- (1 ) O Jataveda ! (name of Agni, who knows vectes) 
Bring Laksmiio me who is Hiranyavarna (of golden colour), 
Harini( she -deer, who gets Han), Suvarna-rajatasraja (with 
garland of gold, silver), Chandra (bright and pleasant as moon), 
Hiranmayi (radiant as gold or form of wealth). 

(2) Jataveda Agni \ Bring to me Tarn (that Sri) the Laksmi 
which never goes away. By that, I will get Hiranya (Gold and 
other wealth), Gau (earth, cow, speech, organs of action and 
knowledge), asva (horses, vehicles) and Purusa (supreme 
being, his devotees, and other helpful persons). 

(3) I beckon Sri devi to join with me who is Asva-purva 
(horses in front of her in outer boundary), Ratha-madhya 
(Ratha in middle boundary, or sitting in middle of ratha), 
Hasti-nada-prabodhini (in inner boundary wakes up with 
sound of elephants or awakens others by that sound). 

(4) I invite Sri devi near me who is Ka ( form as happiness), 
Sosmita (with mild smile), Hiranya -prakara (with golden 
boundary wall), Ardra (Wet with pity or born from ocean of 
milk), Jvalanti (very shining), Trpta (satisfied), Tarpayanti 
(satisfying others), Padme-sthita (sitting on lotus), Padma- 
varna (of the colour of lotus). 

(5) 1 seek shelter of Sri whom I have selected for removing 

7. Other Suktas-Sri 261 

my misery. She is Chandra (pleasing or shining like moon), 
Prabhasa (very radiant), Yasasa-jvalanti (shining with fame 
of protecting devotees), Deva-justa (served by Devas, or 
herself devoted to the Great Deva), Udara (giving more than 
demand), Ta (that supreme element), Padmini (like 
padma= lotus), Im (created world- see page 168). 

(6) May Sri remove my poverty and deviations from path of 
worship as a fruit of tapas (austerity) for her. She is Aditya- 
varna (of the colour or nature of aditya) and gave birth to 
trees and Sn-phala (fruit of Aegal=i?e/ tree). 

(7 ) May Devasakha (Agnih messenger of Devasto carry their 
food, or Kubera is friend of Siva at Kailasa mountain) join me 
with kirti (fame) and mani (jewels), as I am born in this 
country. Sri may give me kirti and rddhi (wealth). 

(8) I am destroying Alaksmi (lack of Lak§mi or wealth) 
who is Jyestha (elder sister of Laksmi) and giving hun- 
ger and thirst. From my house abhuti (lack of wealth), 
asamrddhi (lack of prosperity) may be removed by Sri. 

(9) Near me I call that Sri, who is Isvari sarvabhutanam 
(Controller of all beings), Gandhadvara (approached 
through scented door), Duradharsa (un-affected by any 
damage), Nitya-pusta (always healthy) and Kansini (In 
form of dry cow-dung, or making all wealth). 

(10) ^if may make me abode of fame and give me the 
wealth desired in my mind, truth in my words, and food 
grains in form of pasu (animals). 

(11) Kardama ! son of Laksmi or her father Kardama 
rsi, appear within me and keep the mother (Mataram) 
with lotus garland (Padma-maiini) in my family. (Kardama 

262 Vedic View of Sri Jagannatha 

is soil or dirt, laksmi ox wealth is eaned with hand, so it 
is dirt (mala) of hand (kara)-i.e. Kamala. 

(12) Chiklita (son of Sri Devi, or her house guard) ! 
You stay in my house so that Apah (waters) may create 
fatty foods (curd, ghee etc.) and the Mother Sri may 
reside in my family for ever. 

(13) O Jataveda ! Bring Laksmi 'to me who is Ardra (wet 
with pity), Puskarini (like puskara=loius, living in lotus, 
or washed by elephants =Karl), Yasti (Keeping baton, 
in form of yajna, or help to old as stick), Pihgala (of 
reddish yellow colour), Padma-malini (with garland of 
lotus), Chandra (pleasant or bright as moon), Hiranmayi 
(Shining as gold or with wealth ). 

(14) Jataveda ! Bring Laksmi (with good laksana or signs) 
to me who is Ardra (wet), Puskarini, Suvarna (gold), Hema- 
malini (With gold garland), Surya (Giver of birth or radiance 
of sun), Hiranmayi (with gold, or shine). 

(15) O Jataveda ! Get me That Laksmi who never leaves 
me, from whom I may get hiranya (gold), gavah (cattle, 
earth, or organs of body), Dasya (sevants), asva (horse, 
vehicle), and Purusa (men, God). 

The 16th verse makes it clear that Sri-sukta is of 15 
verses only. However, verse 26 is Gayatri of Sri or 
Laksmi which occurs in Devi-Atharva-sirsa also. 
Special woids-Asva-purva-Asva is the driving force 
spread all over the space. This is created by spread of 
matter in space, which is Sri, so she is before asva. 
Rathamadhya- Spread within the boundaries of body, 
called ratha. 

7. Other Suktas-Sri 263 

Hasti-Gvoss world is hasti (elephant). It is with trunk 
(hasta) so it is called hasti. Its action is nada (sound). 
Another name of elrphant is gaja which means measur- 
ing rod (gauge) also. There are 8 gaja-The continental 
shelf are 8 which hold the land mass, so they are called 
bhudhara (holders of earth, mountain also). Measuring 
rod also are 8-(l) Earth- (a) Its diameter, (b) Bhu-yojana- 
1000 (or 1600) parts of earth diameter, (c) 27 times 
bhu-yojana, (2) Sun diameter, (3) Motion of light in 1 
truti (33,750 parts of second), (4) Diameter of sun=D, 

(5) 500 D, for mahar loka, (6) 500 2 D for Janah loka, 

(7) 500 3 D for tapah loka, (8) 500 4 D for satya loka. 
Knowledge of world is by its measurement. 
52 Names of Sri-\.Hiranya-varna, l.Harini, 3. 
Suvarna-sraja, A.Rajata-sraja, 5. Hiranyamayi, 6. Laksmi, 
1 .Chandra, 8 .Anapagamini, 9 .Asva-purva, 10. Ratha- 
madhya, 11 . Hasi-nada-prabodhini, \2.£rl, \3.Devi, 14. 
Ma, 15. Ka, \6.Sosmita, 17 . Hiranya-prakara, IS.Ardra, 
19. Jvalanti, 20. Trpta, 21 .Tarpayanti, 22. Padme-sthita, 
23. Padma-varna, 24. Prabhasa, 25. Yasasa, 26. Deva- 
justa, 27. Udara, 28. Ta, 29. Padmini, 30. Im, 31. Aditya- 
varna, 32. Kirti, 33. R ddhi, 3 4 . Gan dha-d vara, 
35 .Duradharsa, 36. Nitya-pusta, 37. Karisini, 38. Isvari, 
39. Manasah-kama, 40. Vacham-akuti, 41. Satya, 42. 
Pasunam-rupa, 43. Annasya -yasasa, 44. Matr, 45. 
Padma-malini, 46. Puskarini, 47 .Yasti, 48. Pihgala, 
49. Tusti, 50. Suvarna, 51. Hema-malini, 52. Surya. 

264 Vedic View of Sri Jagannatha 

Worship with Purusa-sukta '-This is given in origi- 
nal Sanskrit without translation. 

33 «ff ^HKN u lfcf% ^T: f?R# I 33 ^Tc^K^- 1 ^ ^Idl3 ^ftf^ I 
33 31 ^sjf^ bd^j ^ «TT ^fft ijt I siS^W^^fd =0^1 1<4 ^PTtfTTsft I 
33 WT-# STtT^ ^T: <b&\\\ I 33 ^dMI^-^T cflcHehN ^T: 

^HKWJI ffrfrl SKI y^Rsr^Wr?f-yJ-HTl^ ^^-^^^-F^Tr-TO- 

33 ^rp^ftaf -ffcr tth"^ ? I 33 tj^t ^-#r ^ ^ I 33 

CTcTfTRW-^Tm hR 3 I ^Iw^sf-^^fw^V I 33ddl R<l^- 
#TTRT^TR^H I ^WTM^-#^wt % I 33 d^HI3?ll<*l%f 
W?: -ffcT TFT cbi^ll^ 13 | 33» cTFTTC3TT- .# ^PT ^^TFT ^ I 33 
WT-# ^mft % I 33 ^w-#r 1^ ?o I s3> fT^fR^-^T ^ 

?3 I 33.^^1-^ ^ ?y | s3> WR5TT-#T%RTt: ?H I 33^T^f- 
^fcnjfsf ?^ I ^fcTII 3T«T cb<^W: 

33^I^J | jj s |^|-^^MI'Rrr^fT: I 33^FTT-^d d4dW^T: I 33^«TT- 


■#WFTPKTT ^TR": I 33 ilc^ui-^Hiftchl^rf ^T: | s3> WT^TT^T- 
!# et,RfS6eb|«rf ^FT: I 33 -ffcf ^Rdef-cK^AI^TT ^FT: P# 1 1 

7. Other Suktas-worship by Purusa-sukta 

<<S<\\h *R^dHli? "SlRdl^Wdls^J: 1 1 

3T«T^TT cTSPT*^ 

AlffM^I "3^<4*dd Rlfed^l 

3tpt ^tpt ^T?rf swt ^rts'T Td% l 
TTdt^ i T3^irr^Tw^%'^f^f^r: I 

266 Vedic View of Sri Jagannatha 

'z&^'S ?TMT fef: WR^II^V II 
^n^^-"qffc?T 3TN: ^Hlh % f| | 
sfRfawfr? cFff^T W^ll^o II 

TT ^FT^-^M' 11^? 1 1 


g^^l dcM^H I (^fds^fa^FT,?/?) 

WTf1^#^ fefkf^Ft^l 

^#TT TR-^^^^'^f^Ft T T^T 1 1 3<ftf I 

3T^ft: T^^ff % fN^-?^"^fK. 13^3 I 

Cf^TTCRR ^[fcT, ^) ^-fRfa-fFrfcT, STSZTFT ^ ^ I 

^ ^Tfrr ^^^Tc^F-P^TTf rT^ 1 1? 1 1 

sfFI% HKNUIR ^FT: 31 M WFHFT 1 1? 1 1 

^ tt#^' ^pf ^ ^tf^tr; i 

wnj<R*reterFd ^^TTFjfM% I. R. 1 1 

sfFf% HKN U INH'H: 3TRR ^H^lft |R|| 

7. Other Suktas -worship by Purusa-sukta 267 
T^nTR^T iffTRTt WRTR"^ T T^: I 

3ffa% HKN'JI'RT^T: W tH^lft 1 13 1 1 

«fN% ^TTCIWTC ^T: ST^f %wfc I ft \ \Y \ \ 

sfrT% HKN"IN ^T: 3nwfN *M^lft I M I 
cfWrWR^T^T: *P^<T fT^M^ I 

H KN'JI'RT «TT: FTR <H-H"T<4 ift 1 I I 

*5^f"% d^l^l^d^K^TZRT I |vs 1 1 

mwt ~$ ^rfM awwiMTcn 3^^: 1 \6 1 

^fT% HKNUIR »W: WfaTfcf *M^lft I k 1 1 

ar^r^ *rrs*rr ^ptsft ^ 1 1^ 1 1 

HKHUIH ^T: W-i wfaTft \ \\\\ 
^"%OT I 
-f%*TFTWlfc*T=rT^ f*F*£F TTCT ^j^t I |?o | 
sffa% HKNUIR^T: W 1 1?° 1 1 

¥T^Fffs^T ^TRft^ ^T^TM^T: ^T: I 
^ cT^T -^M: T^TT 9{^t arsrRRT II?? II 
HKWIW ^TR": ^TOlwfi II?? II 


268 Vedic View of Sri Jagannatha 

T^RTf sjjrrff 9T: 5 5RTRT«TT rftefj-R^eT^ 1 1 ? ^ II 
<Mc^Q«l WRF*RT I 

^Rwte ^rrcfteT^r Tffar jw. SK^rfa: I l?x 1 1 

^TR^mr^ ^rftsprf^: *pwf*ra: ^<rr: i 
^rr ^ra?r d^Mi ar^s^^r ^sp; 1 1 ?k 1 1 

STRRMKNUUii ^RT: rtwf: wfaTFf||?MI 

TRF H M : ^T^T ^ ^TS^TT: ^TRtT tWT: 1 1 ?^ II 

3TTUw#%rrHT"^ ^fRRR{ I feffrq wh ^ R<TRr%^#Ri i i^v i 

"gR^TT W(^R PR«H^ I 

wf^f^^t^IN¥f^: I ("f^TRT^R ^"jfcT, 31WT ^) 

3T«T ^te^fh^RT: I 

3j M I i -^pr-w-^f-H FRRTfa <H I 

7. Other Suktas -worship by Purusa-sukta 


3T«T MHlmkl: I 

hUmH WPT^ ^ T^sffW^T: (^INlft ? ) 

3T«T ^HmKI: I 

^MtRT W^*d1^%'R<dwr: I 
cRT: l^d I -WTf -H-^-wl £dd' W I 

^IKHd ^ w% ^p*r tj^dj I 
^Tdmi%di WT^#T^di <M R I 

"R^T^T ^TFT TFSf ^ ^JWR; 1 1 

270 Vedic View of Sri Jagannatha 

TO-^TR TR£#T cf«TT ^fkM%S"ft ^ | (cblfacbl ^M) 
<$^MI£H^^^li^kfw I 

st^ih "f¥^tvnj ^-hiR w-^ncj[ 1 i^ ii 

^ftf #FWf<T I 

3tsrtph w ^T-^f-Tf% "frftfia^ i 
cnf^r^n^FTR^ sn^ft^re w I i^M I 

^^TT^^TT^^TT#f¥^T 1 1^3^ II 
*fR u lffH ^ <M|fu| ■^-'^f^ MlA N | 

hmiPi ^U< Ui ii ^r^n^m^iR* w i iw 1 1 (<^i<ld ^^jfcr sr. \s) 
'i^M^f ?fkTr(%^ 3i<kiRd^i 

<«h1 ^ ^«fl ^ "Riftf u i i R ^ i 

W*^T f ^TwRr ^fr-ffTft^ 1 1 (3TT%T^ ^) 

■^RT ^TO--?3TrR ^Tf^-^-*[^r% 1 1 
^IHI^I^Rffl^T^: ^^rr^FT: I 

7. Other Suktas -worship by Purusa-sukta 271 
WT SWT fSTT: ^f^chl wlW N I 

, ^'^^"f^"frfcT-'d%TTr i p: II ( <b\fc\<b\ ^M) 
^N%-^[?*| iJ|^||^^f^^"^^T^T I I 

%?R f^;w^ rtwf: i ("sr^p *?ftfw) 

33>"dflWt: WT^^TT^rf^^T: I "Rffa^Udd^ 1 1? 1 1 

d fey ml Rh^mI ^rr^m: *rf*rer% i 
Rwtf^rcri ^ L|i|[L dM . d <|i||i| 1 1^ 1 1 

^WN^ ^rfe"f%?t^^' dHIMlRl ll^ll 
<^<M tWTPT WWT ^T: I IV 1 1 

33> h ra m sffcsf w km' #u^f i 

W^-'q^FTT^^nfsftfT: fl^T: I 
^l-dKI-TOsrfd; 1 jf^t ^J5-H4~-dNI: , 
^-uRfd cT<^; Sc^sfsFftcT:(H) 
W: <#Wl ^tHWI I 
STT^feR^^FT^-R^-^T: 1 1^ 1 1 

"R^-^^cT "R^wr ^t, "R^wr cii^d "R^d^id^ i 

272 Vedic View of Sri Jagannatha 

^^M: ^rT^^f m"3TT:^f%^T: IK II 
3T«T ^9bM ^HT WR: 

^^TT^fPr Mft ^IWTcT: W#t ^RRT ^##t W^*T TRTO^TI 
cfa ^-^^T^^-few y'<si|cb|P| eh>6lR ^J-H^I-d I cTj ^TS^ ^ 

■^f^T I d^il "R^T: ffWFTfaT: I fefk "ftn^r "RtsTT WT %3TCT^ 

-M^ilR^TfcTcbl^^^' Hli ycb^i|^^%^ilfd chl^TTzft^Mchei-il 
cf^Toidl WdHlR* R<^J"d\=rft: Tf^^^^m&-#^TcRTM%<J 

3T«T ^*I<M <xhlR«< u r T £CT "RfsT: 

Hldd ^uTh chfufchi ^T^T"R^H Hli^H ^fel^%^TO^"fi:?JT'R'^T 
^f^TTff ftsTT "R^T HldVk <dUd<^d'*Ti^J ^Rtff^ W^: 
%3KI-d<MlR <4)<^}R|cM ^Hlillfui <4i^^HlR ^pF#fd^rRMTRr 
^I^W^Tl<f<H4 <t3hIM*TT ^TT^X^ri <f.^«|fu| <UUd<^d<MlRl 
^l^d^-d^4fM: <bM<\ I WTfM^feftf 
^pf^T Tffe TfM«ff WT-ydMlRcb ^Rd^f: ST^T T#^fr*TT: 

cb>llR Wt^T^ SMl^^H =l u Td W*<^ <WlR R«£HM W*<H^ I 

%wRr ^ cr=r I ^Rr uNufedwi I 

^ .%^i<Rd4 ^rfd; q% ^sw^ ( ?^ ) 

7. Other Suktas-chakrabja mandala 

273>llR %W^"f*RT-WT-RdlPl ^ I (?V) 

274 Vedic View of Sri Jagannatha 

wfa "Rfe ^jdrRr fer-HldiRchiR ^ I 
d^Mi-^-^frmf^r ^fhTrf% iR ^ 1 1 ? 1 1 
^rffa *>nR ^Ki^fl-f^-nRi ^ l 

W[: *jRddl ^t*ft-#f: ^fte-J^d^ I 

«ft: W -d^-1WTm sfN M I "f%^T: 1 13 1 1 

^T%^T I 
^TWT ^KKl ^T^TPT 1 TTf^' I IM I (HIH<M) 

^PT- ^^^-WW?-^I-^t-wR WT-^ WW 11 ! 

■^r ^f^rr srm-^g" f^l-^r-RHiRiRd wi-^t-w- 
"R^w^r ^nfq' ^fr "Rctft tRrt ^frt 1^ <1hR<^ <^1h^t%: 
^^aR^h Rm< #3 ^:-TrR-^1cb<i R R^q %f^% : w 

^TfT ^dilH ^fk-^TfR ?#?f ^-ffift*Msld-<^PlR gWtxffl ^T%d 

^^"Rr^wiR R^i-f^rfrRfR^y^'ifed ^^-cHi-^imdw RRh 

TteTT-Trfi^I STWtef-TTfoffl ^-^fcT-Sf^T: ^T- 

<^h dN-"R^k -MHi^cb^i w\zm "Rt^tt-"R^otpt ^dH-d-TtfFr 

W -^TTcra - -^|U||Heh ^rrfz ^f-W-t^dW ^%f^T ^cTT 
f^-^er^T R^l*d f^TT%d ^^T-^^feR^ -mR^T: W-^- 

7KT-^-^TT^- ^ W""R<lRld^ ^M^T-^k^illR ^T-Wta 
TTlFf^FI ^^dKNUI^^I^TTf^-ch^c^^^^-^-RdW^ 

7. Other Suktas-chakrabja mandala 


(FTR RRT: ) Wsf-IT 4)Rd) l^mt %ffr wf T^-^To^T^TrT^ ^ S&cT- 
^KT5 ^T^cT WT-1t ^TfcT-cT^ ^fa-^ ^Ffa WT 

W-WTTT-HNIH •TRT-Trf% fRTf% ^ I 

"fW-RsilR^TTN^-^N iRf^ 13 I 

W^JfT ^PT: ^ft f-OTl: I 
W-HNIM ^iR^wff ^TOW: \\ I 
3#-W^-^T^ cf^T-iJT-Hldcb^ I 

^frr-efidiR-^R qf?%f^T TrrRr-Rkn^ I 

WT-"fwr-^^TT d£l<=W cT«TT K I 
3RT?R^ZfcTT-^rrR ^T-^^PT MI?o| 

276 Vedic View of Sri Jagannatha 

^Tft srfrfirp^ I 

iwrc ijr^ % p^ ^f-^KR; I \\ I 

^^|U|i%R|cbHIH ^MHhR^I I 

^-fe-chH^iuif ^ft-^-wtrfq i?v I 

3TT^-TRt^r-^gTRf SR-yMlR-^J-H^R I 

^iiMi-^fuHKlni ^rf-^wRrfq i?^ I 

I -R RiH "HtUHHI- ^{^^^O^^fel I R R^Fd -^ch dr+H 
*F*T#cT ^-f^f-TTfw^W^^^i sll^JUl -^#q"-t^r-^]^FTtw- 

^W-^TfrF?^-WT-cbl^fu|cb^| -f^^ i^K^ MR^Frt ^-^TteTTSTC^T 

7. Other Suktas-chakrabja mandala-agama 
3T^ ^TPTT: ^TFTT: STT^ ^ I 

STRFT ^ WT ^vf ^fFT IV I 

«fkrT HKWJ||i| ^FTrSfRFr wfalftl |V I 

^rnr-^r-"^ ik&i wtft^ 1^ 1 

«fkrT HKNUIN ^T: 3T^f ^m^ft ift I IH I 
^*rfrr7 fcT WTR^ I 

3TT^TR-' cfjeWfhT ^TR*FTT ^jfe %^ |V9 I 

^T^hTTffrr^ FTPT t I ?o | 

*pf<ft«f WRjrrT ^rf% "R"*fa" ^TcT^ I 

an^RRrf ttt ^j^tt i?? i 

sffarr ^TRTWra ^T: WMI^I ^H<M*H WRTftl??l 

278 Vedic View of Sri Jagannatha 

WR^ ^PJ^J? T^TR-cT Sfff^T-W^ I 
^Mld *RTT ^ HMI«f MfdJ|.^Jd IH. I I 

«fN% JTTCTWra ^T: ^ftr FTFT U^lfa |?^| 

«fkrT ^TKTWR"^R: ^cT*^T W$nft l?V| 
«fN% HKNUIN ^TR": 3FfcT*^T fH^lft |?^| 

Tfsr ^ ^ s^tf^tr; i 
T5srrqjr wfW ^TRT«f ^rfcnjiicrR i ?u I 

^fif WT ^tT FTRT«f MR|J|^dTR;Ro | 

7. Other Suktas-chakrabja mandala-agama 279 
Pl«l K«l -"fWR ^"RT^t ^^wprcr^q R^ | 

^ 3 ^srR ^ewn^vRR^ Ri i 

^-^TR ^ ^ ^T?RJ5 McheM^ RV I 

FT?TR ^<I^N TRT spfRT-WR ^ I 
S£5PTTR -RRMlfa ef^M-HlRl ^TjBfa R^ I 

^nr^r %^^t ^r;t wt i 

3TW^"R^ ^TR^f ^I^FT ^T^njvR^ R^ I 

«fN% HKI^IW ^R: *TcT 

R^r' ^R jrfcR^RR; R\9 I 

«RR HKWJ||i| ^R: wt^R WWTR R^l 

qwR *tNtr ^rf^yf f%j|-d<H. I 
wf *rj" ^rrt ^srt R<i i 

«RR HKWJIW ^R: ^sf R^l 

W ^rf ^^FTT^ ^F^T ^FST ^TR^ R^ I 
ssRR ^TTCTWR ^R: ^RR wWl^l 
^ ^ *T ^T*RT foR ^FRTT <TTR-*mR^ | 
^^•ilRTdl ^^FT ^SRT I ^ o | 
«fN% HKN^Mii TfTT; f^fTT WRTRI3°I 
3T^k" ^ ^cTRT ^ TRT-^F^R^ ^ I 
3{4Uu||f^rt ^ 3T?f: s*nf%" TR^ ^ 13? I 

280 Vedic View of Sri Jagannatha 

^it^ *rk?f ^wf ij^rT-"frr^-ijvnrR; i ^ i 
^i^kIPi ^jpsfrft ^mcmkIPi f 3T*rt I 

«fN% HKHUIN ^T: ^Wt^ y-H^lf+j \\\\ 
%TW\ ^ TPT spft-cfrfw ^F^T I 

OTf^-^T-^FTRT fm-llfk^l |^ I 

wr ^rnf% #n«f ^^ft t^^t i 

T^-^v^FT ^JrRT-"fRT-^Tf% ^ I 

7. Other Suktas-chakrabja mandala-agama 281 
«fkrT HKWJ||i| |y | fjH |V? | 

*r ^T^rr-^T^R ^Tt-Rr-fFq^s^' ^rfd^rdTR; I*;? I 
^tep{<cre ^cft ^b^r i 

3TRTWT ^nn^T«T W ^tT srfrrT^: I 
d^ld W-M<*ld"d ^JTf: ^ *pfk«rr: IXV9 | 

^p^T-f^ft ^ aW^ f^^-fHfd^ ^ i 

«fkrT dKW"IW ^T: snfef \\°\ 


Vedic View of Sri Jagannatha 

3TKlRf<M-T^ ^ff "TSRT ^ «R IK? I 

«fN% STTCTWR ^T: ^af^f wfalft IK? I 

^To^rf^-ifzTT ^rft TJ^FT ^TC^T IK^ I 

«fN% hknuin ^hn^iR wf^rrft ik^ l 
?rrf% ^nrfftr ^t^fc[ ^nrfVi ^ ^ IK 3 I 

sfN% HKW U IW ^T: T^RTT W$nft IK3 I 

■jrt ^fjrTT ^ Tfrt^rr cnft-^r ^miR^ I 
^jyfaT ^rrfrr ^ w^tr; ik* i 

3TT^T^f ^TRTfrr »T ^TFTTft f^^T^TR I 
T^ff #3 *T ^TFTTft ^TTJRTf ^SPTCT: IKK I 

«fkrT HKW"IW ^T: SFTT-"RT#rT fH^lft IKK I 

^Pt: ^T-^-lfT>-^fWt-TW% ^ *nWT: I 
^TPTFd ^TT^-WT: ^TPT ^ ^PT: IK$ | 

^-fR-^5ff:^r ^ftec[«T-f«re WF> f$K*n ^T^TR; IK^ I 

sffarr HKN"IN ^T: ^fcf #lfi IK^S I 

W*&% ^ ^PC-^T: ^-^«TR ^K^TT: I 

w^Ff-%rr«rFT ^r-TTwrnr ^ IK^ I 

«fkrT HKN"I"PT ^TR": R*l4d (fflW IKn I 
3H^^ ^HKN"!: "Sfkcff l^r 1 ^^! 

7. Other Suktas-chakrabja mandala-agama 

srfw^T WKW Tp"^Y<dl R I 
WT^TT-^f^r^T ^S^T-dlRchl-TjcT-'q^rft: | 

3Tl^-'d^ft«TT5^ R^d, 1^ I 

TTSW-HlRchlKTf ^ 7TSJT--qffq ^fe: I 
3j^6liM ^1% £MT ^ R^d % \\3 I 

^d^Hf%m<f.^MIN^I^cT-TTfTcT: I 
d^M iJ^TT^^f RR^d x 1^ I 

^w-^^rf^ <j # ^^rrR^ R-mh^ l 

284 Vedic View of Sri Jagannatha 

"f^^fiJST'RTsfr y'ftcbl I ? o | 

TFT w-"^ ^ q^s) stRr FTC^ I 

st^lPl *R*^t-#T ijIWT-^NHlf^chl | ? ^ | 
WTT-^^-Tft ^ ^-Tjtfcf chlRfdl |?3 I 

WT^T-^FJt-^TMT-SR: Spi-*HT-#lt ^ffe f^TT 3f^ : TT^T 

t^-^f^t I wr: ^ y^ld I (Tiw^r^fwr ?/?^) 

FTPST: TRTRft f^ffcft ^Tf-^K^^ST: I 
^T^TT^M R^H *T#^ R? I 

W-W: ^-Wt^T^-W-T^ RV I 

^FFF FR Tjfs^f-^ rT^TT FTFf-R^Rd^ I 

<=M l<$ci cTFJ-#T ^ cTlN l-^&T |^| 

^-^-■^rfr-^sft f^ftft-^ws^ ivo i 

7. Other Suktas-chakrabja mandala-vaidika 285 
TR-^TT-WR^ ^ftfcf ^ffefcT iv^ i(w^pt "Rt^tt) 

^ #r «n^S"Rr%% fq^-^lffq | 

w<yf?Mi i (wro ^trIw sffem^i ?) 

i|^IHI^ ^rf%%^T ^TfeT^ft-'t^-^^i^l-^R^H: I (?) 

^mM-^^K^-^MH-H^^ -^M-HRch|-P|<H4-<s|-#rRT#t- 

^chMI-^fibl^i TJiffR^T ^TTf%: I (Jjfd->cblL|P|b|^ \/\/\) 
SFTTcT-^WlR ^ ^-^dM^llR WT-^-Hl^ iR I 

286 Vedic View of Sri Jagannatha 

ctwrt cboiiiR ^oiiiR ^idoiiiR fl^rra^ l 

"Rl^lchKI '?^'R3^T?T fffl: I (f^TK<rfa ) 
d?l I Ih ^<s4 "frftf SWT ?UhH RhI t^: I 

cTFfa ^ ^f^T tRt^T TmiRd'HL |(ch<?H^) 
^ f7^T--frrf% %STT I 

^rf^ra- ycb<uii-w^: ^r-^Md' I 

7. Other Suktas-chakrabja mandala-vaidika 287 
^TT^ ft "ft ^RJ: ^-^fT-^l^ 1 1 

sreMrf ^T-^ftrrT: ^-"<?^"ftsffa% I 
3RT-^fT ^ ^f-?TTR ^-^1^4 I 

3J«T #«TF^ ^ "frfij: I 

3T?TRT: W^J^ft "ftf§ WFT-Tfrffl^ I 

*rw^M ^jtr^ -R^tr ^-tn^--^ |^ 1 

"%??rf%^€ *Mlfu| f^f&-"ft%T-f^fR^: R^? I 

WT-l^fs-RVl^lVff^r-^R-d^: R^ I 
"fWTFTT: "§MT: ^f: RT^rf^ sl^HlRRf: I 
*T HIAM SRT^FTFTT-HlrHH: yfdHKHId R 1 ^ | 

^ ^pr-^ssrsr R^v i 
^j-M^il -tji|c| m -^r--^Kwf R^H I 

288 Vedic View of Sri Jagannatha 

^^^fcT «R^T^-ch|U|i|| \\\\ | 

"##T ^T: f^TT ^TP^ ^cTT-lcft: I 
iM^T^PT^T 1 ^ TTKT^K'^t W 13°^ | 

"tm? W|:-^T ^T ITW[?1 ^TTFT f^TK<? I 
t$ ^H^Rh^T^: >HHIdH: R I 

7. Other Suktas-Santana-yaga-Rsyasrnga 289 

#m^^fr^f|^jTrT srt i?o i 

STR^T ^ WTT'f^q-yfdH^dd: I?? I 

Wft^^-f^n": #^-^TT^T-R=lRdl: 1?^ I 
^TrTt-TrTrRT-WRT: ^faT: ^^-W: I 

^3xR ^3T-"R^ WW ^ TWI I ?M 

dMIHlld^^TlM* RMJ.-'Htf^WT: | 
cTWRT^f-yil^H chKijd^^ff ^gft: |?13 I 
"#fn-^Trr7t ^xTW^ cTC-Slrrf! *1<f>4dd N I 

290 Vedic View of Sri Jagannatha 

cRT: ^'f^-^rfTTcTtlT^ft-TI^T sft-^qT; |^ | 
^t^TWT#T: ^TTcfr-xii^cb) | 

*Ff^q chmiRRgr^T^Tt-=IHch|i|cbMfH | 

7. Other Suktas- Santana-yaga-Rsyasrnga 291 
^TTi^ cTcT: fvU ^Nl4 : <| | Jj j i|Wd: I^V I 

TR^f ^RpR ciRsioM $dfeH*{J3H I 

ef% chK^^f ^"qrrT £cHlR<HJ^ | 

srr^TfWTFR^: T%rcsTT*sf?T: 1^ I 
^ejfsfafa *Qf^T: ~i ^ ^R^T I 

-dw)<sH WfeTFeT f^T^f era: ^ IVo | 

era: ^ ^=fcr <^Rmi ^-^Rk% I 

fFf-f^ ^ WT f^aj W#eT IV? I 
sfaT ^ftd gn^feRsfra^ era: I 


Ti^ra^^rawR^feT^ra^lMe^i^iv^ i 

<SH^|R 1¥^PT W'l ^fE ^eT I 

sfrir ^errra-^T ej iv^ l 

^T-W ff^T ^ %2^eT |VV I 

^^"Rfem^^T-f^^feT: I 

^-fraf Trft ^ej-"^eri ^ftwn; ivh I 

"f^aj-W ^ "FFTfa %TMlcH fl-^TpJl^ I 
TT -MlRdl t "RSTPT Tjsr-Tf^ |V^ I 

*T%f "f^aj-^T^pf ^f^T: "WW^Tf^T: ^TTeT IV13 I 

«ft^^TiW: ^^Tfei;^eTFT"f^- |V<i I 

292 Vedic View of Sri Jagannatha 

^T^-3R5T sspT T^pfe- ^ ^TtR^ tt^^T: IK? I 
SRPrffft ^ ^-tM l^lN-HkNui : | 
^ts^^W ^T: ^f^nj-f^TT IfR IK^ I 

U.dMIH'^fa^ ^Tbfwi? RPw>|cb: IK3 I 

sTcfr ^rr #r ^ smt ^tt^ i 

^WFT^^T"f^^Tfi%t IK* I 
3j^4Kl^^Kl^^ ^RmI ^H^I^AdJKK I 

efh^pr **rr»rBfa ■q r tw^ s^rr^r Tte^ IK^ I 

c|H|^eh|^^ehM<U| ^rr^ I 

^Tf^T JHjfcT ^TR iFTcft ^ I 
^fcT ^ fWI ^TT ^1 N I^I^Tcf: IV I 
"feTrr^eft 1 ^^ PlHlRclRfd I 
H^uld WFTfa m ~i ^ IH^ I 

TOk-M ^% WTRtsi^-^fT l^o | 

^5^T^|:-oi|m^T^ "RsTR M[; 1^? I 

b|deh>|-^R^T-^ "dK ^TS2T-*wRdH. I 

7. Other Suktas- Santana-yaga-Rsyasrnga 293 
^^twT %^TSTC*T I 

^-^FT t ^PSSRn ^H=l1dch^ |l3o | 

W yfd^ii ^ETT W4H-d<^ I 

^'-'^fl: Wl^ ^; | 

^ts^T^-%f^ v^gi| ld^ ^ff-TIffcT: I^H I 
#[!jt^T-T#: 3T^ffl: M^ff-fk: I 
-^pFRl": ^Sp^ 3F%-7f%wr f^TT: I 

294 Vedic View of Sri Jagannatha 

ST^zr WT%^ sF^TTcT | 

cnf^T-<Mlgdl: TT%^rT ST^TT^: 1^ I 

¥^-^^^"f¥^T^TRT^T: l^o | 

cnf^r-Ti^n-"|rft: \ 

ST^IIdHi TT^^T: M^H IM Id -"TcT: WJ{ I 

f^TP|-"5ra%-i^ wr-Hlim^-"^?i; i 

7. Other Suktas- Santana-yaga-Rsyasrnga 

^TCTRT: "5rRFT^Tfq"f^T^Tf-^dRd: |?° I 

■dwf^^fi^T^T: ^ff% ^fsj ^fcT: |?o? | 
^FT^-WrtWlfki I 
%TRTS^ ^ cR^f -W^r^ I %f^T^T ^ |?o^ | 

WTT^H dcHc^ ^TRT ^PTRT-^TTfeT: I 


Vedic View of Sri Jagannatha 

3^R ^T-^T *[^KT: I 

^TI^*^"f^^WT^ft: |??o | 

^-^ff "fw^f ■Rfcnrf ^f^n^ I??? I 

^ft^T TIFT ^"T% t^5R^ I 

■R^?r-"^r-"fJr% ^fk szn% ^5 "f%srnr ^ 1 

3T^T ft fed ^Id^H^M-^WIJ 

<£)Rfa cH^T %Rj[ ^f-WPTd': I ? ?V9 I 

sjgHM f+J^-H ^'il^u| c|^|j-i|^ 1 ^<l-i||R^R%)^6l <NM^|Li|v I |Ki|: \ 

Wm l^d ^T5%S^W^ I 

^^55^ ^iwfiR ^T^t |??^ I 

SWcfTTC ^f%TRT-^rR-Wt ^^^trR WFT-TrT-"fof%- 

7. Other Suktas-Santana-yaga-Rgvidhana 297 

^ ^ tr ^-^ssr% I 

^TWt-WTO: FTT-^T^rr ^<HAl I 
^F*T: ""sfW^Tf^T: ^-^^1 ^Hl4d^R I 
^j^^^T SR^T^-cb|U|i|| | 
y | --tisaref tpr-H ft<|^ ^rfcT- SPT^ I 3 I 

^ ifn #fy«i^ y w)<jfj*r: ">sfW^Tf*r-"fsr: I 

"gTC^dlR HHlR^M^Slf^T^: I 

£H^TM^i<=i"d arf^^if^* W I ? o | 

W?TRT ^nWT ^WI-^^T^H^ I?? I 
"#-#T^: ^Tf^'R^TF^: s*jf%: I 

^sf d^<^ dl<l HKI^I T TfcF[ I 
wf^TT ^sf cT^KTT^ft: I ? 3 I 

298 Vedic View of Sri Jagannatha 

3T#T w^sfzrrft "fwfr-^T-rR^: I 

i^S^^FT^k-^ft-^dfrm: ^"Jcf: Ro | 
•TTCFRT Jlffflft ^npsf^ ^m^t I 
^^-■*£^#^W#T"RfcT R? I 

srf^r ^pf ^nrRfsr ^r-^ d^i^^ i 

^TMT ^*Ttrfi "RfsHT : ^-TR^T: R^ I 

H<H*fhW *1ldjd Wt^f^"^^! 
W^TR-'fsft^ 3rWf'?f^Rt R* I 
d=Hl dlRr^"d^wfl^"^[l 

^TTO "Rfsr f^T Wld^^ii Ml^ I 

w^cr«n^^mf^T#grHcr: R<^ I 

7. Other Suktas- Santana-yaga-Rgvidhana 299 
W?TT FTFf 'R^ffa *R*FN ej 13° | 

^J$PTT H^fcbK ^73^^ ^Rfwi^l^ I 

era": TRf^n ^nr w%r: i 

*fft?J-WMdl: ^ ^pT-^-SnfcTT: I 
WT ^pT-^WT ^ era: ^T: I3<\ I 

fsra % ^u^dchi^f f^^-^w^ I 

^^JUii H^^-d^ T 3^ 3r 1 

300 Vedic View of Sri Jagannatha 

3R2RR-:NIH^dl ^ ^T-^TRTT WPfcT: W I 
MR FRR ^-^tT-^T-^TRR^ I 
^TFR W^T H*d<Ri -H -Tl f^l u I : \Y\ I 
^%^q"?T^I*l<l HI^JTRfR^IW^I 

<bmW\ ^K°f =nd ^M-^-d^l 
4lf?ni wrffff^ R^R) wrfe: i*^ i 
3t^ ■sfcrrslFr ^r-trsr^rj I 

srr ^ wt Trft ^rr* ^ ^ wi; ih° l 

RfRRT ^RT-Wlf£l Jl^ilft ^TRRT IV I 

^RR RxRsfq- *T ^ TT^r ■cfR^RT: IV I 
^FdMlR *||dW ^TRft^^RfRST: I 
TfeRPsf^f^T dMdlf?H <£>d1 *KI IV I 
SRFRRF^T f%xt ^RT % Wit: t^RRI, I 
^RRt "R^-Wt ^ ^Rf-^RfR^ IV | 

^ ^: ^ ER4 I 

WTr*dW*d^n^i"R%"R% I 
R.*ch<lsFftfcT WTRT ^TRk PR<^d N IV I 
WTRf '^-'RRRT TRT-^%T^' ^^RRRf IV I 

3rm R^%-R^r ^rr^-crffq- ^kt i 

1%-R%WT-^R^^TRTf^ IV I 

snfer-^fd^H ^fcTT-%TRRW: I 

7. Other Suktas- Santana-yaga-Rgvidhana 301 

3TfrT-W^ - ^T^T ^fcft I 

^rrfcT-^T TT^-ftxT ^ft-cTf% TO* TfcT^ I^H I 
FFR "for TTST^ dR^-WJK^ I 

TTT^r-^RT ^R W^n^fcT *HlcHH, I 
^W-^T^fcT ^rfi ^f-^FT-W-WT \%\3 I 

3T^?T WR[ ^Iff 4 ^ I 

^Thl^J-Hl WTR; «R% W^ftxR: I 
^^^^T^TT^^-iJ^dRT |^o | 
^K^cb%TFR H<^d N WTtwi;| 
WTRffl^ ^1-d^JpT-^: |V9? I 
3jW^I-W^^-f^"^-"&TfcT"?T: I 

302 Vedic View of Sri Jagannatha 

^^^^f^^T^^% 1^ I 
Weft f^T ^ ^ ^T-W^cb< |V3V3 | 

^s^r tf^^f ^--^fa c^t^ i 


^fRr-<l^chW^j, ^fe-cbH^ 1 1 

gTRT-^Fft ^JeH frj^ I 

^^T^^^tR^ : ^TO^#T'^ s S^U^ | J|e||-^TSR^' 
cTTTRT Wt ^ftf^T fqcl^ ^FRT: ^ I 
3T^F] c^chMi-f?^^: WTTiw II? I |(cT^ft cp5T ) 

7. Other Suktas-Purusa sukta mahatmya 303 
<Klftd 4k Hi %T-ch|U|i|| | 

^T-^^fd-wft ^-w^r wf^fsrq; 13 1 

^^w^fl^f wit 1 

w R<siiid-^-#^T ftRid^ IH 1 ("smr) 

T^sf ^ ^CT% ^ | 
■STKcT WP^^ftdT ^TT#J ^H=I^M (W 1 ^) 

W*n*T ^Jrfi I 

--^m *t*t% ^TfcR; i ? ^ i 

TffM^^^-ft^-'HdRd: I 
^TCt^TfcT W*n*T crftWt: WT W^l?^ I 

3TT^-?TR-f^^^T-irR-"f^^l?V |(s#T^FjfcT) 
f^f-TJJf : WtlWK HKM u i T JpPTfcT FT ^rPTT I 

TTBrr^u|cjl7nJT^^di R^r^t^j y>nfd i ?u i (^ft) 


Vedic View of Sri Jagannatha 

& TIf ^ Mfd^Adl I ^Tt 4 TTf% yfdfed^ I 3j|R<|ef|4 tt% 

=iR^if4 I wf =iR^if4 I crtr^ I ct^r^ I tr; i 

Wl^TORH I "^R: 33> smf%: 3Tff%: 3TTf%: I 
^P^?TT I? I 

TT^MT-"ftfcr ?F^T ^fef ^: 13 I 

cTWT-felfe-'^R^T ^-dl-U^II-^: | 

i|^u] -c^FRT ^j-^T: 5 41 Rd : I 
WT^TRT^TTftgR: ^rf4sT^ *l41Rd: \\ I 
ct^T-"f4fcT^F^T^f^:^T: *l41Rd: I 
3Fl% ^ ^F^T 4tST!R 4^1 Rd: \\3 I 
d^HRfd ^ ?F^T ^FT^f^: *l41Rdl: I 

sffft^WfR: ^-4T$TPT | 

7. Other Suktas-Mudgalopanisad 305 
^T-^r^TRT-^i^lRuil-'Hld <$$M R&M R^M^FF^: ^FFF^ 

WR fWNVt ^w-^rT-^r^-ch^iui ^:-tt#jt ir\^i %tst-ff£ i 

cFf%^T ^^^"szTT^-^^JTr^-^^fd^l^^HKWuri *Ff 

^ m id i d^H m ^tsfq ^f^ftft l srwR^grff^T RhRh 

wr ^ftF% ^ftfj i ^^-ff^:-hkm | j)h f^Hi«-t I ^ ^ 

FTC HKN u ll ^FT^j TT^fcT-H^H^^ I ^ *Ff£-"*£PT: *F^f*H F 
*lf?MIH N I FTS"f^-HK|i|U|-^R^ ^:-^crrf^^ | W^R^lPl 

^FF-F^r-FF4 EZTMnfN"-"f^SJT SWn SF^j^f SqT^^fl"|^Ff 

^ff^cb^c|<i^-^T% i era": wcbwfd^f wRi ^ftr^'g^T'q'^rr: 

FFj-^R^Fd I FF: **FF^-^Hm4>vtHI<^R^R| | li,dd ^ k-HHl- 

fffi FTSiT fff^ ff^fj ^ff, f%fi; i f ^f fR fit ^ m ild fW 
fff^ftfipf fFFFs sMiw^t^f sn R^wd I FF^-Ff^FT^sTFF 

<SHWd I ^R<^ F^ F/F% I FFTFJ I F^TFFFt Ff 

yfd^id^ll Rfc|RlfdyHT:^rf^fd^TR<: I^PTR^I: KRRRl^^l: I 
^R<^<l: I ^tfcT FFR: I ^FFF #T ^FFF-FTF: I WfRt F^Frf: I 


f^ftf "R^r ^fffftR ff" "R^tsft fffj i fn-ff wr^ikiHi- 

Qiik^^dd^?Ff mR u IW SFTFRF: &lfHMI: I 
F^FFFT fqWl #F FTf ^PJ -H<u| Mild FfFF: I 

306 Vedic View of Sri Jagannatha 

■f^^r^rrfrT'^TfspfT-wf^'^W: I 

TTT^^ft ^rTTt WRf I ^ ^i#r ^ft ^fcf | d^Rdd, 
^T«f-Hfcl <\A-^^-^4 ^d<HKl^TrrFft-'qf^^ I 

"Tt-h^mn i ^ i ^-"fM-Trf^r i ^n-^^<-%f^r I ^T- 

*prfe>d; l T^Td; ^Wss^rT-sirmj^r ^ ^i-hPi ^wt wdV 
^rfd^ iv i #r^j^MtrfdwrfTFdT I 

|3f?T ^sbl^i ^RTT ^ f%1%: I 

3T?T sft Sjf%: TO: HldlH<-SR: «ft ^ #dW- 

sn^^rrwrw: mini ■<r*rfd; sttwtft: tRwRt: i 33- 

^T: I 33> 3R^T ^T: | s3> ^R^N ^T: I ^fcT ^-^T ^f^T "^Ff 

7. Other Suktas-Chakrabja mandala vaidika 307 
cT^tWt Wrc*«ri Tr«T-^"njJT-TSWr^ I 

•jrfwf^rf wfwti y^MI cF^ TFT: tire H^T^ 1 1 (^.3* A) 
"T%"f^Tst%«Jc^t% TRT:^F«n WsWI ( Sf^TTR^TR ^ A) 

Trt^r w t%^^ R^iTm sjtpr: i 3rtt snrfftr sttc^r i 

308 Vedic View of Sri Jagannatha 

H|u^<c|u^|ej|^|fi|-^t% 334>MMI^ fTWM?R^ M 

T^H^^ H\$y \ ^TT ffwTcft *TWt 'ft: I ? ) 

^fVf sTcfk -^"t^TCFT ^:-^t^"R STfrTT^M^H N<H 

"qf^T^ HoH^R^-<|cbl<H ^:-TT^K t^ft^T "t%«£HI«H||< W^l 

TWi ~®vnyri ip^: trrc ?rtwr t%Er*r I 
(^.?°/???/?,3ptf.v/V?. ? ^.*K/?S) 

7. Other Suktas-Chakrabja mandala vaidika 309 

■f^^"^,^: ^ror ^ftrr fktift (^s^.? /?^?/^, 

f 3TRT ^t°t f^t-WRFI ^TR": -WR T^f *W¥WT^FRT 

^mWTlft-^f H KN U I iRWTiSR WRTTTTfT f^TT 

WTSW %3R<J T^rfft TJJWcT I cf?FTT- 

*Rtf: ^TRTR^"R TR: *R*WTk I ^£TT Wt ^T3T: 


3TT5f ^ (*:)^ft«ft ^OOfsfc" ^nrf Iwrf^R^R; I 

^Tf %7TWf ^TSFff ^TRT^ T 3TRT^ |(«T^JrS.?V) 

^^^J^-^fT-^^MI^lR-^T^fjH ch|u| -^fk%^^^MTfr 

35> T? W*T^ ^:-W^cftTRTWf^-"ff% ^f^T ^TR %^T^ 
^R?WRTTrH T^^fe^TT ^T^ft: ^T^T | | 

^t^rt^O^?^/ ?o) 

t^TTTRR: ^5RcT |?<J I 

310 Vedic View of Sri Jagannatha 

s*nf%: m tt ^nf^r^flr K^t.^j. ^/?u) 

33> ^t^^T: dj^Ml^lft-^d =h>| ^ffq %^ dj^ M f^T 

^TTqip^ |^o | 

-foo^PT %^ ^ *PT: "RR ^T^O^.^/^ ) 

*TT ^TCra: ^PrfdT? T^ITT ^ | 

aSx+clfcflT^f^iT: eflfd^Ml^lR-fcf^TRchl'JI ^fN"%^%^n%NTfT 

cRT:<^ m4R wM H^d | "^T^rT- 
H^M?^ ^ ft<ili ft^Mt^} ^ sft*rf% I 

fSTTfWPJpj T WPT *pf?fNi T WPT 1(^.3?/^) 

%Trwrf ffwf ^Riwr^ i 

^l^cH^t ^T: ^ffaWcWfN M I ^ I ft -ffcf ^f^t <Jdk <^ 

7. Other Suktas-Chakrabja mandala vaidika 311 

3T^Tnrt yn^iUi *t??ter i 

■JR^T %7r^' "fa^N TPTSR ^JWFT^ | (sfftjrR.^) 

f^T ^£pj ^rffc w^jt ^fwpjsrrR 1 crersn- 

312 Vedic View of Sri Jagannatha 

3TWT ^TT ^ifd ffVlT ^ ^ WtH: I 
WT Tf^T "facRT tJTFT' ^<d*d<Rl ^fcTTft | 

aif^T ^"fo: WTFT: llcH^^T: ^%T: I I 

"fa^T ^ ¥T¥ TTt 1^: FHTg Wf: I 

^TT^ I OT^V/^) 

7. Other Suktas-Chakrabja mandala vaidika 313 



"R^ ^TR": R^MI^lR - #T R^MI^I T^TTT^: *P^T 

WTTSSfwft^ST: *RPR *ft"R*TCRT5R 1% ^: | (W^. ? ^ / ^ ) 

^5f^[ IVo | 

IV? I 

^i\5W\ "gK^TT^ ^fR %wR ^ff^ I cf?FTT- 

^?TT %f$RT ^ ^PTT I 3T«n *T ^ ^ft*HTT 

TtPlfVsilAI c^TT Ttef$R I (^.<i / 3*) 

"ft*^: JRTCTRi; |(#fr-Kfa.3rr.?o/?^) 



314 Vedic View of Sri Jagannatha 

"f^uft: ^Tqffnr ^SR^T WTf% WT$t I f^T: WT I (^. ? / 

i q^r \)s% i 

t^TPT ST? «fhs| ^RTT: I mR^^I ^TT WTRR 

^TT 3TS^zf^f| | (^.?V9/K^) 

7 .Other Suktas-Chakrabja mandala vaidika 315 

TrftR~ "RtT H?TH TT^^SMftfd^RT I STR^^RSRWt 3 ?R: 

(■^.^o/^) 33> WTTSTR ^R": W^T*R N I ^ I ft -"^hFTRSTR 

Wfflf *T#Rlt: IV? I 


TgT ^T^T THRTRt *Rf t 3tr ^m^; I 

^wl«<|A| ^R: TR^RRTFTTR-"?R "s*R3TT^ TR^^RRTIO' 

TR cT<^pT WRR c^f^hH^ iq^T I cfgRT- 

^j?R^ Tzftmi^-i ^cT3TT 3Tf^5fT (^"^) I .X / 

^ arfsnpRR ^ ^^"K-qRi: I0r^.?v9/<tf ) 

a3> cfRR ^R: ^RNT^TTR-^fcT feffaTORjt <fc*RMT^r *T#Rlt: 

1%^t TRW: ^^TR :1^T"R;"RRj R*# SK^TR" RSRTT %TRT 
^PR:I (^.^V/Vo) 


w#d; iHia I 

316 Vedic View of Sri Jagannatha 

33> ^"PR^TTO ^:TRWTTWft-^fd ^TRW^TfT 

35> TOTWFT ^FT: TOJWl M ift -ffcT WR?r4 TOTWTRTfr 
*T^t ^TT *rWFf 3TFTRT ^*TTC ^TTCt SJ^fcT ^^1^ I 


33> WFT ^fT: <H^MMlft-#T TOR Wt TFFTRTfT TT^ffwl: 
"fawt «ld*lft fwft: ^«ft "fowf: ^jrfa i "ftwti^rrsfa I 

dfe^lhWT ^RT RspTRrr ^T: l"fcffa ^.Idd^^F?/^/ 
33> ^RcM ^T: *Rd^M l^lft-ffcT Wiwt TOWlf ^J^Rlt: 

7. Other Suktas-Chakrabja mandala vaidika 317 

35> MIcH^MN ^PfTf%W^ Tf^RT N 1^ ift -ffcT 

HIcHvtM ifffpTNT^" *T#Rrt: ^^1^ | 

WT Tf%^ "focRT ^dW<Ri ^f?nf% I mR^«I^^T 

^#TT4 ^Rl<MN ^T: Tg&Un M I $4 1 ft - ^ ftd =b) "1 ^fWfT 

sfarrf^ 3TT^m 1cFiTTf% ||(3T?TRr, ^ .6/R\/\,6/ 

^ A) <& ^fKTfsNcT^ ^T: I ^ffk^t I KFl M ift -^frT 

^TT W^^^S^ SF^Tf% d-*HRl A?) 

wrswrf^spRT*cinnT?*nrr ^rft I ? 5 / ? ? ) 

t^T^I^o | ^fTFcT 3TT^y|i|Mldd|A| | 

a3» ^<HW ^T: ^H^MI^lft-#TTf^ -H^H<H-H M I^J *W^dJl3? I 
3T#^F^T STPJ^T "frirfflr: l(^.?^/?o) 

^ ^ srt ^ ^rfw: trtt -fawr I 

318 Vedic View of Sri Jagannatha 

33 TRTPT ^TR": TOW M 1^ I ft -^TR 'TT^TTRT^T Tt^ffa^Tlt: 
cTcT: TfeFT ^^tj 3j|J^i||R^u| 3RR %fcT 

en^n^r^r ^rwt ^ft %trt ^rfw "f^rfrr; i 

HlilfjH chlul -33= cj<|^|i| y<uf|y<|A|7R : °;<|^M l^lft-^d cRI^hi^ 

Tfe ^t-33> ^vfR WW? ^T: ^WTTTTWrfTT -ffcf 

*T#Rlt: ffP^l WT^ I^H I 

(^.V9/?oo/V, t.siT.^A/^A) 
Tfc TR^r -33> 3RRR TRTRR FfW^ftfWR 

erf^r ^Fpr ^jrffgR; 'h^^rft(^ Vy^ / ? ) 

Tf^TR #^-33 l^flfWr ^cfR^IISKFT ^T: piwwi-^l 
^ifieMMT^" *T#Rlt: *RJ3Z| WTcT |W3 I 

?? ) WT.^^3T'qf.^/^/?,^T.^.^o/V,^.?/^/?V t \) 

7 .Other Suktas-Chakrabja mandala vaidika 319 
^f-33» ^RMM RT: i«W M 1^ I ft -^dVsW R 1^1 ST^-RSn- 

WT-FRf-"*TCR-RfRR^J-^-^-^-^^ ^P^T 

•srrci; I 

R^RRit: rrr yu|i)d I 

WR RTsf^-U^ f^RR^ ^TRT | 

RTR SRfa FTRT SR~: I (R^.^ A) 

^f^t-33» WJ £)d<MW RT: TO N l$<4 ift -ffcT RRRRJ 
RRRcTJ^o | 

*n <r -5RT Rrt ^r*Rc£ l(R*[.? V^) 

R3§r RVf-35> fR§R} ^rrfsRcR rt: Ir£1%rrrrr-^r 

R5R%RR^ RJR5 f^TT R5RdJ<:? I 

^^T^fhrFWT"% ^^I^T *^TR ^f^«f^ ^^I^T R<RRR~fa 

Rl^R-33> Wf wrfsRcR RT: wrrrrr-"^ r^rrrj 
RRRit: RiRdJ^ I 

3nrt fR£f\*T: sifdnlfsrcssrc ^fwHwnnfl ^ I ^r^ 

3TT?RtRt3 INTO TR ^fM*T: R?T ^T: I (R^vs/^) 

RR^T ^-35> WnfTO^ RT: RRTTR^Rftr-^R 

R^TTRRt: RT^T |^ I 

^TR> shj *ft*ft 3TRRRRJ i\i ^*f*R ^TR I 

RRR R^SR ^r^T R^^if R RJTSR^ | (R^VA?) 

^R-aS>RRq Ml^TT%R1%RT:-^fd RRTTRf] R^^i-q^RJ I 

RffhTR' ^J|dfdf*JRFTR "fER t%RRl^ ^RT N | Rf 

W t^TR^^d TfSRT TR^ST: ^^R I (R^K/ ?<0 

f^TR rR-5& f^RRT ferrf^Rt RT: ^RRWTRT-^RRRRJ 

320 Vedic View of Sri Jagannatha 

qlWT sfc, £TTg-f%£rWKt ^3tR "£t\ I cf?FTT- 

^^TTstTFR ^eh=fk:W ^TT *rRrf*F5: I . ? o / 

^r«TFT«T: ^rt\rr% ^nrcrr ^t^t ^£> <rt arwrRoS^ I 



^Tfe ^cMlRl ^T: | (^. 6/^/^6, ^TFT.?^) 

^T9F«-^^H iPiPhQuI "f^T/n ■^T^T ^[^T^T ^^FTT I 
dfe-s^l ^FRT <R^S*T ^sft fp*^T ^£WT I (^. ?V9 / 3* ) 

*T#RTt: W#cT l^o | 

3T#9F^T 3TPJ*CT ■ftTsrffIr: l(^.?^/?o) 

R^TTC -FT: t%WTNTWt%- #T feM RWTRTfT T^ffq^Tt: 

7. Other Suktas-Chakrabja mandala vaidika 321 

ft^: TT5rrr ^rxttt am^nto ^f%^r ^strt t^t^t |(^.<^/?V9) 

^WtrR^-33» HT^ ^T: 9 Id \<H N 1^ I ft -ffcf ^«T*T y Id K'H NT^T 

^ anj^TTfT^TMK-^dl^ ETTT^TstWtT I (^f. ^ / ? o ) 

^"ftKTI^^^yidK^MI^lR-^fd fedl4fhlldk^MI^I ^Ttwl: 

WT TNT f^TRTfs ^F?R<J ■R^FTT W^JT Rm<HH' l^cT I cRT?TT- 
x|ijfc|-°tf^T: ^T^^ft ft^T Ttft^^r 3TT^TTR f%^T I 

Tf«f^TFT ^R-aS> Rm^HN WTcftwTC ^T: Rm^H^N l^lft- 

m % ymiH wrrftT ^t^tt tt tsttt "f^s^^f^Ri I 

^T.^.?\3/^, t.O/VVM 

322 Vedic View of Sri Jagannatha 

*ft»TTft t 3TPJSTT Rl^lPl | 

JKI^MI^|Fh-#T 'KHMI^l *H~Tmft: ^P^T WTcT |?oo | 

^SWTof^TRT wFR f^T "R^TeTT ^f^fl 1TRT "f^TT ^TT 
^TRT ^TT -=(H<illfe u ft: W^T I cT^TT- 

Trf^^r ^T"fcT^W ^rrRp§^r ^TftcTfrTST ^ I 
3T9£5TS3n I £1 5TRFMT; | TTTSr: 1 !?^^ "f^cRTiW^S^ 

R-H-HI^ »W: R ±H H M I 1 ft W^TT R^HHMI^l 

^affa tts ^nfa srwr sr^f% srrwt I 

33> ^Ru^ ^H<^dl^ ^T: ^Rufl'HMI^lft- 

7. Other Suktas-Chakrabja mandala vaidika 323 

^fe^rT 1 ^^ i?ov i 

TRTT ^ % fWT ^^5^ ^STPT ^k^T: | 

*T#RR: fl^d |?o^ I 

TpHTSR *prf: ^ PH^l ^RfrT ^T: I (^.^/*^ ) 

& ^im<^di4 ^fT: y^ftni^ift-ifcr ttIwtrt w^mi^i 

fG^TT ^ ^T^ffa *R*TT^ WIT^T: I 3T ^rrr} STP^^T 
3P^F# *rflp^ ^ftasffaj I *KT<Ho«lwfl^T:FF$.?3/^) 

324 Vedic View of Sri Jagannatha 

^TTf% ^Tts4 2T3T*T"FTT sf?HH|A|d# wtm -q^^r^ i 

1^1??? I 

^TT 3RPI^T ^E^' SPTTC ^-^TnT T^T ^TFT 

TT^n^-si^Psl<MW I WPJ^ WR^t t%ST ^ TTS*ft 

^R: l(^.<V3?) 

T7f^-35=3#[eM^fT: 3jRcH^|c||^|(I|-^P|cH^|cj|^ *|W|^d I 
|??S I 

^twr^TSsf^WT^T *)o^HI«TT ^n^Pjf^t ftwW 

c^t ^^NdiM,i^n^ whrR ftfmi wi T jwW^5 ^jf^n^T 

ddldl^fe^N^ RSJWT 3p#sfa Tiff (^.^ / ?$) 

7. Other Suktas-Chakrabja mandala vaidika 325 

Tjir^sr^ eft TfT: I 0^.?^/^) 

W^i?^o | 

Wtfkwt iwt TRT*^ TTsE^ T^T: ^> cffa^S^TTC^ f$t 

#T frftWlTTfT t^ft^lt: W^cT 1?^? I 

"^s^t ^nET*ft ^wpt ^wf«ri «rtwj<r i ^tt 

wf^fl %*rcrftr w$*% ^rt v% ^"RUC^.?V^?) 

^Iwr-^ochchTilil^: cbcbTi^|cj|^i||fI|-^fd 4,chTicb^|cj|^'5fk^Tt , T^: 
1?^ I TrfcT^PTT 3Rft WW d^lRn^H-dlil 

326 Vedic View of Sri Jagannatha 

1 ^TR% WT ^TPWc^rt t^f^frR" fRc[ I Oi^K/^) 

f?TR ^t-3S» S^TcTCR ^R: ^R^TRTWrft-^R^RRTir 
T^TTT^: *R£R wfcT I 

3j|j^iiy^fcnj ^cbiu)^ ^<4°4^i't 1 |pi^T I crrt- 

«TTt TRffR TTTRT 3T^ST ^'STf^f f^ZTRTf^T^K TR*S"R 
<Tt%*R ^t3tRTC*R ^yml4*ipRTK ^TO Wfcff 

^TRTRr W£Z¥H RT fSTRT >d~RlRl I 

■f%^«R^nr^ . ? ? / ^ ) 

35> y^HN RiRTR^ ^R: ^f^Tfflwft-^ TRRT S^H^MI^ 
^ffqRlt: ^R£R WRJ?^ I 

^s<f W^T^ *R*Prf**T ^fhR*T%TFr^TTR : I arfafgR: 
TrfcTR : RS^'rf^r^f 1%WR^R*R5T TO: | ^RPR N R5RT 3T-RTT 

srrt h^hI sr t^^rf?i(^.??/w) 

3|R|t>4W R^k^RT: 3Tf^WTTWnf^-^TTRT^3rf^WTNTir 
T^TTTRt: ^HJM^I?^ I 

f^R>: ^RTR^ TRT R R3R SRR%' *T"f%RT I 

R^w?[ cRit^rVr; c^r fr^r wrtm tr i 

(^V? 00 /3,t.siT.VV3A) 

7 . Other Suktas - Chakrabj a mandala vaidika 327 

*r ttstr ^jiwf ^rppt»ri trre -^fwr "fasfrr I . ? ° / 

<4l^W^dMMI^ U4Tmft: W#<T l?3? I 

^fftsfH^N|iTH<J-H<l«ft ^Tt ^HMds!^: I 

^feM^Hldl^Wlftdl ("fw^t WWlfd MM:) *iffad: 
Wef^dT^frfsr: I 

328 Vedic View of Sri Jagannatha 



1.A11 4 vedas- original with index-Nag Publishers, Delhi- 

I. Kathaka, Kapisthala, Taittinya samfe/fa- original with 
index-Edited by Pt.Sripada Damodara Satavalekara- 
Svadhyaya Mandal, Paradi, Distt.Valsd, Gujarat. 

3. All 11 available samhita -^abda- Vecte-Rajsthan Patrika 
Prakashan, Jaipur-4, Rajsthan. 

A.Paippalada Samhita- edited by Prof. Dipak 
Bhattacharya-Royal Asiatic Society, Kolkata. Vol.l- 
Chapl-15, Vol2-Chapl6-20-under publication. 

5. Rgveda with Sayana commentary and Hindi transla- 
tion and index with khila parts In 9 vols. by Pt. 
Ramgovinda 7nVec/y-Chowkhambha Prakashan, Varanasi. 

6. Yajurveda ( Vajasaneyl) with Uwata and Mahidhara 
commentaries and Hindi translation by Pt.Ramkrishna 
^arina-Chowkhambha Prakashan, Varanasi. 

7 .Samaveda-Sayana commentary with Hindi translation 
by Pt.Ramsvarup Sharma <7auc/a-Chowkhambha 
Prakashan, Varanasi. 

S.Atharva veda-Sayana commentary with Hindi trans- 
lation in 8 vols, by Pt.Ramsvarup Sharma Gauda- 
Chowkhambha Prakashan, Varanasi. 

9. All 4 vedas- Original texts with hindi translation and 
index in 10 vols, by Pt.Snpada Damodara Satavalekara- 
Svadhyaya Mandal, Paradi, Distt.Valsd, Gujarat. 

10. Rgveda with khila and Atharva veda-Vaidika 
Samshodhan Mandal, Pune. 

I I . Taittinya Samhita with Bhatta Bhaskara commentary 

Bibliography 329 

in 7 vols-Motilal Banarsidass, Delhi-7 
\2. Taittinya samhita with commentaries of Bhatta- 
Bhaskara and Sayana -Vaidika Samsodhana Mandate - 
Tilak Vidyapeethnagar, Pune-37, Maharashtra. 

13. Kanva Samhita with Anandabodha and Sayana com- 
mentaries by Vaidika Samsodhana Mandate 

14. Aitareya Brahmana with Sukhaprada vrtti-3 vols.- 
Nag Publishers, Delhi-7 

1 5 . Taittinya brahmana with Sayana commentary in 3 
vols. -Nag Publishers, Delhi-7 

16. Satapatha brahmana with Sayana and Han's vami com- 
mentary in 5 vols. -Nag Publishers, Delhi-7 
17 .Kanva -Satapathaam-Hdited by Sri Gunakara Vamana 
Pimpalapure-Maharsi Sandipani Rashtriya Veda Vidya 
Pratisthan, Ujjain-456010(M.P.) 

18 .Samavidhana Brahmanam, Vamsa Brahmana, 
Sadvimasa Brahmana, J aiminiy a Arseya-Jaiminiyopanisd 
Brahmana, Arseya Brahmana -All from Rashtriya San- 
skrit Vidyapeetha, Tirupati- 5 17 501 . 
19 Jsadi Dasopanisad-Commentahes are by all acharyas of 
vedanta- Published with original and hindi translation, word 
meanings and index by Gita press, Gorakhpur, U.P. 

20. Isadyastottarastopanisadah-Subsidized publication by 
Rashtriya Sanskrit samsthan, Delhi- 1005 8 

2 1 . Upanisat-Sangrahah- 188 Upanisads edited by PL 
Jagadish Shastri-Motilal Banarsidass, Delhi-7 

22. Taittinya samhita, Brahmana, Aranyaka-with Sayana 
commentary, in 13 vols. -Anandashram, 22 Budhwar 
Peth, Pune-A\\Q)Q)2, 

330 Vedic View of Sri Jagannatha 

Other Vaidika Texts 

1 .Gita- Vijnana -Bhasya-Bhumika-'m 8 vols by Pt.Motilal 
Sharma-Rajsthan Patrka Prakashan, Jaipur-4. 

2. Essence of Gita- Original in sanskritby Pt. Madhusudan 
Ojha with notes and introduction in English by 
A.S.Ramanathan-Rajsthan Patrika Prakashan, Jaipur. 

3. Mula yajurveda samhita (Taittiriya Samhita with se- 
lected portions of Brahmana and Aranyaka which are 
thought to be originally part of Samhita) and 4. Vedartha 
Kalpalata-by Maharsi Daivarata 

5 .Rajovada and 6 .Brahma -siddhanta-by 

Pt.Madhusudana Ojha-Sl.Nos.3-6 by Banaras Hindu 
University, Varanasi-221005. 

6. Brahma -vidya-Rahasyam -English translation with com- 
ments by A.S.Ramnathathan, 

7. Mundkopanisad vijnana bhasya- 

8. Prasna Upanisad- vijnana bhasya- 

9. Kathopanisad- vijnana bhasya- 
10. Sraddha- vijnana in 4 vols-by 

\\ .Isavasyopanisad- vijnana bhasyai n 2 vols- 

12. Bharatiya Hindu manava aur uski bhavukata- 
Sl.No. 7-12 by Pt. Motilal Sharma 

Sl.No.6- 12 by Rajsthan Patrka Prakashan, Jaipur-4. 

13. Vaidika Kosh-Vt. Bhagavaddatta and Hansraj- 
Visvabharati Anusandhana parisad, Jnanapur, Varanasi 

1 4 . Upanisad- Vakya -Mahakosa -Alphabetical collection 
of important sentences from 223 upanisads-by Gajanana 
Shambhu Sadhaie-Rupa Books Pvt.Ltd,S-12, Tilak Nagar 
Shopping Complex, Jaipur- 302004 

Bibliography 331 

15 .Purusa-sukta and 16. &n-sukta- original with hindi 
commentary as per Ramanuja view by Tridandi Svami 
(Visvaksenacharya)-Laksminarayana mandir, Charitra- 
vana, Buxar (Bihar). 
Other Texts - 

\.&ri Jagannatha aur unaki rathayatra-Jagadguru Svami 
Nischalananda Sarasvati-Sankaracharya of Govardhana 
matha Pi/rZ-lfOrissa) 

l.Astadasa-puranesu £n Jagannathah-Dv. Kanhu 
Charana Panda -Samvidi, 15 Mahabodhi market, Puri- 

3.Niladri-Mahodaya-Dharmagrantha Store, Cuttack 

A.Purusottama-Tattvam- Asiatic Society, Kolkata. 

5 .Purusottama Ksetra mahatmyam-Khemva) Krishnadas, 


6. Nighantu and TV/ru^rte-English commentary by Dr. 
Lakshman Swarup-Hindi translation by Satyabhushan 
Fqgz-Motilal Banarsidass, Delhi- 7 

7. Nirukta-sastram-Pt. Bhagavaddatta-Ramlal Kapur 
Trust- Revali, PO.-Shahpur turk, distt-Sonipat- 

8. All 18 Puranas in original with index arepublished by 
Nag Publishers, Delhi-7. 

9 . Bhagavata, Matsya, Visnu, Harivansa, Vamana, Varaha 
puranas with hindi translation by Gita Press, Gorakhpur 

10. Mahabharata and W.Valmiki Ramayana with hindi 
translation by Gita Press, Gorakhpur (UP). 

12. Purusa Sukta with hindi commentary by Svami 

332 Vedic View of Sri Jagannatha 

Niranjanananda, Bihar Yoga Vidyalaya, Munger, Bihar. 
13 .Surya-siddhanta-vijnana bhasya in Hindi by Mahavir 
Prasad-available from Chowkhamba, Varanasi, Delhi . 
14. Inscriptions of the Temples of Puri and Origin of Sri 
Purusottama Jagannatha-2 Vols. 

1 5. Sri Jagannatha Sthala Vrttantam-Sl.No. 14-15 by Dr. 
Satyanarayan Rajaguru. 

16. Aspects of Purusottama Jagannatha-Hd. by 
Prof.B. K.Swain. 

-Sl.No.14-16 published by Sri Jagannatha Sanskrit 
Vishvavidyalaya, Shrivihar, Puri.